Chapter 6

1. The srutis declare in various ways that this, the ether and its like, and we ourselves are like a mirage. If there is only one indivisible, all-comprehensive Absolute how can there be the comparable and comparison?

2. The supreme is without divisibility and indivisibility. The Supreme is without activity and changeability. If there is only one indivisible, all-comprehensive absolute how can there be worship how can there be austerity?

3. The mind is verily supreme, undivided, all-pervasive and devoid of largeness and smallness. The mind is indeed the indivisible, all-comprehensive absolute. How can we do anything with the mind and speech?

4. The Self is the negation of the distinction between day and night. The Self is the negation of the risen and the not-risen. If there is only one indivisible, all-comprehensive absolute how can there be the Sun, moon and fire?

5. The Self is that from which the distinctions of desire and desirelessness of action and inaction are gone. If there is only one indivisible, all-comprehensive absolute, how can there be consciousness differentiated by exterior and interior?

6. If the Self is devoid of essence and lack of essence, if it is without void and nonvoid, If there is only one indivisible, all-comprehensive absolute how can there be a first, how can there be a last?

7. If the Self is the negation of difference and nondifference, if it is the negation of the knower and the knowable, If there is only one indivisible, all-comprehensive absolute how can there be the third, how can there be the fourth?

8. The spoken and the unspoken are not the truth, the known and the unknown are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be objects, senses, mind and intellect?

9. Ether and air are not the truth; Earth and fire are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be cloud, how can there be water? 

10. If the Self is the negation of imagined worlds, if it is the negation of imagined gods, If there is only one indivisible, all-comprehensive absolute how can there be discriminating consciousness of good and evil?

11. The Self is the negation of death and deathlessness. It is the negation of action and inaction. If there is only one indivisible, all-comprehensive absolute how can one speak of coming and going?

12. No such distinctions exist as prakrti and purusa. There is no difference between cause and effect. If there is only one indivisible, all-comprehensive absolute how can one speak of Self and not-self?

13. There is no coming of the third kind of misery or the second kind of misery due to the gunas. If there is only one indivisible, all-comprehensive absolute how can there be and old man, a young man and in infant?

14. The Supreme is without caste and stage of life without cause and agent. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of the destroyed and the undestroyed?

15. The destroyed and the undestroyed are both false. The born and the unborn are both false. If there is only one indivisible, all-comprehensive absolute how can there be the perishable and the imperishable?

16. The Self is the annihilation of the masculine and the nonmasculine. It is the annihilation of the feminine and the nonfeminine. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of joy and lack of joy?

17. If the Supreme is free of delusion and sorrow, doubt and grief, If there is only one indivisible, all-comprehensive absolute, how can there be “I” and “mine”?

18. The supreme is the destruction of virtue and vice. It is the destruction of bondage and freedom form bondage. If there is only one indivisible, all-comprehensive absolute How can there be here any consciousness of sorrow and the absence of sorrow?

19. No distinction of sacrificer and sacrifice exists. No distinction of fire and ingredients exists. If there is only one indivisible, all-comprehensive absolute, say how can there be any fruits of work?

20. The Self is verily free from sorrow and absence of sorrow. The Self is free from pride and the absence of pride. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of attachment and nonattachment?

21. No such change as illusion and freedom from illusion exists. No such change as greed and freedom from greed exists. If there is only one indivisible, all-comprehensive absolute, how can there be consciousness of discrimination and lack of discrimination?

22. There are never any "you" and "I". The discrimination of family and race is false. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

23. The Self is that in which the distinction of teacher and disciple disappears and in which the consideration of instruction also disappears. I am indeed the Absolute and the Supreme Truth. How can I, In that case, make salutation?

24. There is no imagined division of bodies. There is no imagined division of worlds. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?

25. The Self, never endowed with passion or devoid of it, is verily spotless, immovable and pure.  I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?

26. No distinction such as body and bodilessness exists, nor is it true that there is false action. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

27. Where one knows nothing, there is verily no versification. The Supreme One, pure of thought, absorbed in the consciousness of the homogenous being, prattles about the truth.