Chapter 5

1. 'Om' has been uttered. How can there be utterance of letters and bindu (dot)? It is like space, without any consideration of higher, lower, or essence. It is the negation of playful manifestation.
2. The scriptures, such as 'That thou art,' have declared the truth in the Self: 'That thou art.' You are the same as all, devoid of limiting adjuncts. O mind, why do you weep, being the same as all?
3. You are the same as all, devoid of up and down. You are the same as all, devoid of outside and inside. If you are the same as all, devoid of even the one, O mind, why do you weep, being the same as all?
4. There is no consideration of the imagined and the imagination. There is no consideration of cause and effect. You are the same as all, devoid of conjunction of words. O mind, why do you weep...?
5. There is no samadhi of knowledge and non-knowledge. There is no samadhi of this place and another place. There is no samadhi of this time and another time. O mind, why do you weep...?
6. There is no space in the pot, nor is there a pot. There is no individual soul, nor the body of an individual soul. There is no division of cause and effect. O mind, why do you weep...?
7. Here, the state of liberation is continuous. There is no thought of short and long. There is no division of circle and corner. O mind, why do you weep...?
8. Here, it is devoid of void and non-void. Here, it is devoid of pure and impure. Here, it is devoid of all and non-all. O mind, why do you weep...?
9. There is no consideration of different and non-different. There is no consideration of the junction of outside and inside. You are the same as all, devoid of friend and foe. O mind, why do you weep...?
10. There is no form of disciple and non-disciple. There is no thought of the distinction between the moving and unmoving. Here, the state of liberation is continuous for all. O mind, why do you weep...?
11. Indeed, it is devoid of form and formlessness. Indeed, it is devoid of different and non-different. Indeed, it is devoid of creation and non-creation. O mind, why do you weep...?
12. It is the binding of the fetters of qualities and non-qualities. How can I perform the action of life and death? Thus, the pure, stainless, and same-in-all... O mind, why do you weep...?
13. Here, it is devoid of being and non-being. Here, it is devoid of desire and non-desire. Here, the supreme knowledge is indeed equal to liberation. O mind, why do you weep...?
14. Here, the truth is continuous truth. It is not devoid of conjunction and disjunction. If you are the same as all, devoid of all, O mind, why do you weep...?
15. It is equal to a family in a homeless hut. Here, it is supreme, devoid of attachment and non-attachment. Here, it is supreme, devoid of knowledge and non-knowledge. O mind, why do you weep...?
16. The unmodified and the modified are unreal. The undifferentiated and the differentiated are unreal. If only the Self is real, O mind, why do you weep...?
17. Here, all is indeed the Jiva (soul). Here, the Jiva is continuous in all. Here, the Jiva is only unwavering. O mind, why do you weep...?
18. Indiscrimination and discrimination are ignorance. The unconditioned and the conditioned are ignorance. If there is only one continuous consciousness, O mind, why do you weep...?
19. There is no state of liberation, no state of bondage. There is no state of merit, no state of sin. There is no state of fullness, no state of emptiness. O mind, why do you weep...?
20. If it is the same, devoid of color and non-color; if it is the same, devoid of cause and effect; if it is the same, devoid of difference and non-difference, O mind, why do you weep...?
21. Here, all consciousness is continuous in all. Here, all consciousness is only unwavering. All consciousness is devoid of bipeds and others. O mind, why do you weep...?
22. Beyond all, continuous, all-pervading. The pure, unwavering, all-pervading bliss. All-pervading, devoid of day and night. O mind, why do you weep...?
23. There is no coming together of bondage and non-bondage. There is no coming together of union and separation. There is no coming together of logic and speculation. O mind, why do you weep...?
24. Here is the negation of time and non-time, the negation of the atom and the minute fire. Is it not the negation of the only truth? O mind, why do you weep...?
25. Here, it is devoid of body and non-body. Indeed, it is supreme, devoid of dream and deep sleep. It is supreme, devoid of name and form. O mind, why do you weep...?
26. It is pure and vast like space, the same. It is the same as all, devoid of all imperfection. It is the same, having gone beyond essence, non-essence, and modification. O mind, why do you weep...?
27. Here, it is more detached than dharma and adharma. Here, it is more detached than substance and non-substance. Here, it is more detached than desire and non-desire. O mind, why do you weep...?
28. It is the same as all, devoid of pleasure and pain. Here, it is supreme, devoid of sorrow and non-sorrow. It is the supreme truth, devoid of guru and disciple. O mind, why do you weep...?
29. There is no sprout, essence, or non-essence. There is no sameness or difference between the moving and the unmoving. It is devoid of thought and non-thought. O mind, why do you weep...?
30. Here, the essence is the collection of all essences. The distinction of one's own nature has been spoken. The instrumentality of the senses in objects is unreal. O mind, why do you weep...?
31. The scriptures repeatedly declare that this, beginning with space, is like a mirage. If the one is continuous and the same as all, O mind, why do you weep...?
32. Where one finds and finds not, there are no rules of meter. Where one is immersed in uniform bliss, purified by contemplation, the supreme Avadhuta speaks the truth.