Chapter 6

1. Many scriptures declare that we are like a mirage, beginning with space. If the one is continuous and all is Shiva, what is the object of comparison and what is the comparison?
2. It is beyond division and distinction, beyond cause and effect. If the one is continuous and all is pure, what is worship and what is austerity?
3. The mind alone is continuous and all-pervading, beyond the vast and the non-vast. The mind alone is continuous and all is Shiva. How can it be expressed by mind or speech?
4. It is the negation of the distinction between day and night, the negation of the risen and the unrisen. If the one is continuous and all is Shiva, what are the sun, moon, and fire?
5. It is beyond the distinction of desire and non-desire, beyond the distinction of action and non-action. If the one is continuous and all is Shiva, how can there be a perception of difference between outside and inside?
6. If it is devoid of essence and non-essence, if it is devoid of void and non-void, if the one is continuous and all is Shiva, what is the first and what is the last?
7. If it is the negation of difference and distinction, the negation of the knower and the known, if the one is continuous and all is Shiva, what is the third and what is the fourth?
8. The spoken and the unspoken are not the truth; the known and the unknown are not the truth. If the one is continuous and all is Shiva, what are the objects, senses, and intellect?
9. Sky and wind are not the truth; earth and fire are not the truth. If the one is continuous and all is Shiva, what is the cloud and what is the water?
10. If it is the negation of the imagined world, the negation of the imagined gods, if the one is continuous and all is Shiva, how can there be any thought of merit and demerit?
11. It is the negation of death and life, the negation of action and its cause. If the one is continuous and all is Shiva, how do they speak of coming and going?
12. There is no distinction between Prakriti (nature) and Purusha (consciousness); there is no distinction between cause and effect. If the one is continuous and all is Shiva, how do they speak of male and female?
13. There is no experience of sorrow of the third stage, nor of aversion in the senses. If the one is continuous and all is Shiva, what is old age, youth, and childhood?
14. Indeed, it is beyond the distinctions of stage of life and caste, beyond the distinctions of cause and effect. If the one is continuous and all is Shiva, how can there be a thought of the pure and the impure?
15. The existent and the non-existent are unreal; the born and the unborn are unreal. If the one is continuous and all is Shiva, how can there be the destructible and the indestructible?
16. The destruction of male and female is unreal; the destruction of the permanent and the impermanent is unreal. If the one is continuous and all is Shiva, how can there be a thought of amusement and non-amusement?
17. If it is beyond delusion and affliction, beyond doubt and sorrow, if the one is continuous and all is Shiva, how can there be a thought of 'I' and 'mine'?
18. Indeed, it is the destruction of dharma and adharma, the destruction of bondage and non-bondage. If the one is continuous and all is Shiva, how can there be a thought of happiness and unhappiness?
19. There is no division of the sacrificer and the sacrifice, no division of the fire and the substance. If the one is continuous and all is Shiva, how can there be the fruits of action?
20. Indeed, it is beyond sorrow and non-sorrow, beyond pride and non-pride. If the one is continuous and all is Shiva, how can there be a thought of passion and dispassion?
21. There is no modification of delusion and non-delusion, no modification of greed and non-greed. If the one is continuous and all is Shiva, how can there be a thought of discrimination and non-discrimination?
22. 'You' and 'I' have never existed. The consideration of family and caste is unreal. I am Shiva, the supreme reality. How can you offer salutations?
23. It is devoid of the consideration of guru and disciple, devoid of the consideration of instruction. I am Shiva, the supreme reality. How can you offer salutations?
24. There is no division of the imagined body, no division of the imagined world. I am Shiva, the supreme reality. How can you offer salutations?
25. With qualities or without qualities, never. Indeed, pure, unwavering, and stainless. I am Shiva. How can you offer salutations?
26. There is no thought of body and bodilessness. The unreal actions are not true. I am Shiva, the supreme reality. How can you offer salutations?
27. Where one finds and finds not, there are no rules of meter. Immersed in the nectar of sameness, purified by contemplation, the supreme Avadhuta speaks the truth.