1. The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?
2. The srutis—such as "That thou art"—prove to thee thou art indeed "That" devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?
3. If thou art identity in all, if thou art devoid of above and below, within and without and of even the sense of unity, then Why dost thou, who art the identity in all, grieve in thy heart?
4. There is no discrimination of rules and precepts, there is no cause or effect. That which is the identity in all is without words and the collection of words. Why dost thou, who art the identity in all, grieve in thy heart?
5. There is no knowledge or ignorance and no practice of concentration. There is no space and the absence of space and no practice of concentration. There is no time or absence of time and no practice of concentration. Why dost thou, who art the identity in all, grieve in thy heart?
6. There is no pot-space or pot, no individual body or individual. There is no distinction of cause and effect. Why dost thou, who art the identity in all grieve in thy heart?
7. There is only the state of freedom which is the All and undifferentiated, which is devoid of the distinction of short and long, of round and angular. Why dost thou, who art the identity in all, grieve in thy heart?
8. Here is the only One without void and absence of void, without purity and impurity without the whole and the part. Why dost thou, who art the identity in all, grieve in thy heart?
9. There is no distinction of the different and the nondifferent. There is no distinction of within, without or the junction of the two. It is the same in all, devoid of friend and foe. Why dost thou, who art the identity in all, grieve in thy heart?
10. It is not of the nature of disciple or non-disciple; nor is it the discernment of the difference between the living and the non-living. There is only the state of freedom—the all, the undifferentiated. Why dost thou, who art the identity in all, grieve in thy heart?
11. It is without form and formlessness. It is without difference and nondifference. It is without manifestation and evolution. Why dost thou, who art the identity in all, grieve in thy heart?
12. There is no bondage due to fetters of good and evil qualities. How shall I perform the actions related to death and life? There is only the pure stainless Being—the same in all. Why dost thou, who art the identity in all, grieve in thy heart?
13. Here is the Being devoid of existence and nonexistence of desire and desirelessness. Here is verily the highest consciousness identical with freedom. Why dost thou, who art the identity in all, grieve in thy heart?
14. Here is the truth undifferentiated by truths devoid of junction and disjunction. Since it is the same in all and devoid of all Why dost thou, who art the identity in all, grieve in thy heart?
15. Here is the Supreme devoid of association and disassociation unlike a house cottage or sheath. Here is the Supreme, devoid of knowledge and ignorance. Why dost thou, who art the identity in all, grieve in thy heart?
16. Change and changelessness the definable and the indefinable are untrue. if the truth is in the Self alone, why dost thou, who art the identity in all, grieve in thy heart?
17. Here verily is the conscious Being who is completely the All. Here is the conscious Being who is the all-comprehensive and undivided. Here is the conscious Being, alone and immutable. Why dost thou, who art the identity in all, grieve in thy heart?
18. It is ignorance to see difference in the undifferentiated. Doubt in what is beyond doubt is ignorance. If there is only the one undivided consciousness then why dost thou, who art the identity in all, grieve in thy heart?
19. There is no state of liberation, no state of bondage, no state of virtue, no state of vice. There is no state of perfection and no state of destitution. Why dost thou, who art the identity in all, grieve in thy heart?
20. If the homogenous Being is devoid of cause and effect division and subdivision, color and lack of color, then why dost thou, who art the identity in all, grieve in thy heart?
21. The self is here in the universal consciousness, which is the All and undivided. It is here in the universal consciousness which is absolute and immovable. It is here in the universal consciousness which is devoid of men and other beings. Why dost thou, who art the identity in all, grieve in thy heart?
22. The Self transcends all, is indivisable and all-pervading. It is free from stain of attachment, immovable and all-pervading. It is without day and night and all-pervading. Why dost thou, who art the identity in all, grieve in thy heart?
23. There is no coming of bondage and freedom from bondage. There is no coming of union and separation. There is no coming of reasoning and disputation. Why dost thou, who art the identity in all, grieve in thy heart?
24. Here is negation of time, untime and even the atom of fire but no negation of the absolute truth. Why dost thou, who art the identity in all, grieve in thy heart?
25. Here is the Self devoid of body and disembodiment. Here is verily the supreme One devoid of dream and deep sleep. Here is the supreme One devoid of name and injunctions. Why dost thou, who art the identity in all, grieve in thy heart?
26. Pure, vast and homogenous like the sky, the Self is the same in all and devoid of all. It is the homogenous Being divested of essence and nonessence and change. Why dost thou, who art the identity in all, grieve in thy heart?
27. Here is the Self which is more than dispassionate to virtue and vice to substance and nonsubstance, to desire and desirelessness. Why dost thou, who art the identity in all, grieve in thy heart?
28. Here is the Self, the same in all which is without grief and greiflessness. Here is the Supreme, without happiness and sorrow. The Supreme Truth is devoid of teacher and disciple. Why dost thou, who art the identity in all, grieve in thy heart?
29. Verily there is no offshoot, essence, or absence of essence. Neither is there movable nor immovable, sameness nor variety. The Self is devoid of reason and unreason. Why dost thou, who art the identity in all, grieve in thy heart?
30. Here is the essence the concentration of all essences which is said to be different from one’s individual consciousness. To be the instrument of perception of objects is unreal. Why dost thou, who art the identity in all, grieve in thy heart?
31. Since the Vedas have declared variously that this universe made of ether and the like is like a mirage, and since the Self is one, indivisible and the same in all, Why dost thou, who art the identity in all, grieve in thy heart?
32. Where one knows nothing, there is verily no versification. The Supreme and free One, pure of thought, absorbed in the consciousness of the homogenous being, prattles about the truth.