Chapter 1 "Through the grace of God alone, the desire for non duality arises in wise men to save them from great fear. How shall I salute the formless Being, indivisible, auspicious, and immutable, who fills all this with His Self and also fills the self with His Self? ... The essence and the whole of Vedanta is this knowledge, this supreme Knowledge: that I am by nature the formless, all pervasive Self... Thus you are One. Why then do you not understand that you are the unchangeable One, equally perceived in all? O mighty One, how can you who are ever-shining, unrestricted, think of day and night? Know the Self always to be everywhere, one and un-intercepted. I am the meditator and the highest object of meditation. Why do you divide the Indivisible? You are not born nor do you die. At no time do you have a body. The scripture declares in many different ways the well-known dictum: "All is Brahman. You are He who is exterior and interior. You are the auspicious One existing everywhere at all times. Why are you running hither and thither deluded, like an unclean spirit? ... For you there is no birth or death, for you there is no mind, for you there is no bondage or liberation, no good or evil. Why do you shed tears my child? Neither you nor I have name and form. O mind, why do you wander about deluded, like an unclean spirit? Behold the Self indivisible. Be happy through renunciation of attachment. You verily are Truth, devoid of change, motionless, one, of the nature of freedom. You have neither attachment nor aversion. Why do you suffer, seeking the objects of desires? ... Know that which has form to be false, that which is formless to be eternal. Through the instruction of this truth there is no longer rebirth into this world. Sages say that reality is one only and the same. And through renunciation of attachment, the mind which is one and many, ceases to exist... The principle of ego is not the Truth which is homogeneous, which is free from the cause of superimposition and distinctions of perceived and perceiver. How can the ego be That which is aware of Itself? ... When the pot is broken, the space within it is absorbed in the finite space and becomes undifferentiated. When the mind becomes pure, I do not perceive any difference between mind and Supreme Being. There is no pot; there is no pot's interior space. Neither is there an individual soul nor the form of an individual soul. Know the absolute Brahman, devoid of knowable and knower... When all these appear to you as false, when the body and so on appear to you like space, then you know Brahman truly, then for you there is no dual series... I know that all, in every way, is the one indivisible "I" which is self-sustained and full, while the five elements, beginning with ether, ate empty... As water when water has been poured into water, has no distinctions, so purusha and prakrti appear no different to Me... I know your supreme Form to be directly perceivable, like the sky. I know your lower form to be as water in a mirage. I have neither teacher nor instruction, limiting adjunct nor activity. Know that I am by nature pure, bodiless, like the sky. You are pure, you are without a body, your mind is not higher than the highest. You need not be ashamed to say, "I am Self, the Supreme Truth. Why are you weeping O mind? Do you, the self be the Self by means of the Self. Drink my child, the supreme nectar of non duality transcending all divisions... The whole universe shines undivided and unbroken. Oh, the maya, the great delusion - the imagination of duality and nonduality... You have no mother, no father, no wife, no son, no relative, no friend. You have no likes and dislikes. Why is this anguish in your mind? ... Giving up the body in a holy place or in the house that is unclean, the yogi even if he has lost consciousness becomes identified with the absolute as soon as he is free of the body... The avadhuta (liberated soul) alone, pure in evenness of feeling abides happy in an empty dwelling place. Having renounced all, he moves about naked. He perceives the absolute, the all within himself. Where there are neither the three states of consciousness nor the forth. There one attains the absolute in the Self. How is it possible to be bound or free where there is neither virtue nor vice?" Chapter 2 "Of the teacher, even if he be young, illiterate, or addicted to the enjoyment of sense objects, even if be a servant or householder, none of these should be considered. Does anyone shun a gem fallen in an impure place? ... That which has been described as being like ether is indeed like ether. That is consciousness- blameless, omniscient and perfect. It does not move about on the earth or dwell in fire. It is not blown by the wind or covered by water. Space is pervaded by It, but it is not pervaded by anything. It is existing within and without. It is undivided and continuous. When through constant practice one's concentration becomes objectless, then being divested of merits and demerits, one attains the state of complete dissolution in the Absolute through the dissolution of the object of concentration, but not before then... Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher's wisdom, becomes detected from the ocean of worldliness... The yogi, having died anywhere, in a holy place or in a house of an untouchable, does not see the mother's womb again - he is dissolved in the supreme Brahman... When injunctions cease and the yogi attains to the supreme Self, his mind being void of differentiations, he has neither purity nor impurity; his contemplation is without distinguishing attributes; and even what is usually prohibited is permissible to him." Chapter 3 "Siva the absolute is ever without white and other colors. This effect and cause are also the Supreme Siva. I am thus the pure Siva, devoid of all doubt. O beloved friend, how shall I bow to my own Self in my Self? ... It is not my ignorance that the One beyond illusion seems to be posited in illusion. It is not my ignorance that the grief-less One appears to be posited in grief. It is not my ignorance that the greed-less One appears to be posited in greed. I am the nectar of knowledge, homogeneous Existence, like the sky. The creeper-like growth of Worldly existence is never mine. The joy of extended contentment is never mine. I am the nectar of Knowledge, homogeneous existence, like the sky... I am death of the movement of the unmoving One. I am neither decision nor indecision. I am death of sleep and wakefulness. I am neither good nor evil, neither the moving nor the unmoving. I am the death of the substance of the insubstantial. I am the nectar of knowledge, homogeneous existence, like the sky... I never had a mother, father, son or the like. I was never born and never did I die. I never had a mind. The supreme reality is undistracted and calm. I am the nectar of knowledge, homogeneous existence, like the sky... Thou hast no name and form even to the extent of allusion, nor any substance differentiated or undifferentiated. Why dost thou grief, O thou of shameless mind? I am the nectar of knowledge, homogeneous existence, like the sky. Why weepest thou, friend? Thou hast no old age or death. Why weepest thou, friend? Thou hast no misery of birth. Why weepest thou, friend? There is no change for thee. I am the nectar of knowledge, homogenous existence, like the sky... Birth in this universe of false appearances is neither thine or mine. This shameless mind appears as differentiated. This, devoid of difference and non-difference is neither mine nor thine. I am the nectar of knowledge, homogeneous existence, like the sky... In thy mind there is neither the meditator, meditation nor the object of meditation. Thou hast no samadhi. There is no region outside thee, nor is there any substance or time. I am the nectar of knowledge, homogeneous existence, like the sky... Renounce the world in every way. Renounce renunciation in every way. Renounce the poison of renunciation and non-renunciation. The Self is pure, immortal, natural and immutable."