1. The Vedic verses repeatedly declare that all phenomena
such as heavens &c are as illusionary as mirage. If (the Atma) is an
eternal universal bliss, who can, then, be the subject or object of comparison?
2. It is beyond all difference, or non-difference. It is
verily beyond both cause and causelessness. If it is an eternal universal
bliss, how can it be an object of worship or austerities?
3. Mind is perpetually all-penetrating. It is devoid of all
dimensions, large or small Mind alone is an eternal universal bliss, but (the
Brahm) is beyond both mind and speech.
4. It (Brahm) is devoid of all divisions of time i.e., day
and night. It has nothing to do with rising or setting. If it is all an Eternal
Bliss, how can the Sun, the Moon and the fire affect It?
5. It is beyond all feelings, passion and dis- passion. It
is devoid of all activities and inactivities. If it is all an eternal bliss,
how can the difference of exterior or interior apply to it?
6. It is beyond reality and unreality alike, beyond fullness
and emptiness alike. If it is all an eternal bliss, how can the idea of First
or Last apply to it?
7. If it is devoid of difference and non-difference, if it
is devoid of the idea of the knower and the knowable alike, if it is all an
eternal bliss, how can the notion of Third or Fourth state of conscious- ness
apply to it?
8. All that is taught and all that is not taught are false
alike; all that is known and all that is not known are equally false. If it is
all an unceasing bliss, how can it be an object of the intellect, mind* or the-
senses of pleasure?
9. Neither the sky nor the air is real; neither the earth
nor the fire is real. If it is all an unending bliss, how can there be any
clouds or moisture in it?
10. If it is beyond the created world, if it is above the
created gods, if it is all an unceasing bliss, how can the faculty that
discriminates bet- ween good and evil reach it.?
11. It is beyond both life and death; beyond action and
inaction. If it is all an unbroken perennial felicity, how can one attribute
motion or rest to it?
12. In it there is no distinction of Prakrit* and Purush —
matter and spirit. In it there is no distinction of cause and effect. If it is
all one an unbroken perennial bliss, how can one say whether it is or it is not
the Purusha?
13. It is affected neither by the suffering of the third nor
by the pleasures of the second period of life. If it is all one an unbroken
perpetual bliss, how can old age, youth or childhood be attributed to it?
14. It is verily above all stages of life and castes. It is
neither an agent nor action. If it is all one an unbroken perpetual bliss, how
can right or wrong be attributed to it?
15. The devourer or the devoured are both unreal. The
creator and the created are one. If it is all one an unbroken perpetual bliss,
how can destruction or permanence be attributed to it?
16. In it vanishes ail idea of man or beast, the idea of
woman or eunuch. If it is all one universal bliss, how can pleasure and pain
affect it?
17. If one is free from delusion and sorrow, if one is free
from doubt and grief, and if one continuously perceives everything as oneself,
then how can there be notions of 'mine' and 'I'?
18. Indeed, there is no destruction of virtue or vice, no
bondage or liberation. If everything is the one continuous auspiciousness, then
how can there be sorrow or the absence of sorrow?
19. There is no division in sacrificial rites or in the
offerings to fire. If everything is the one continuous auspiciousness, then how
can there be fruits of actions?
20. Indeed, there is liberation from grief and pride. If
everything is the one continuous auspiciousness, then how can there be
attachment or detachment?
21. There is no delusion or greed. If everything is the one
continuous auspiciousness, then how can there be discrimination or lack
thereof?
22. You and I are never different; caste and lineage are
false considerations. Since I am indeed the auspiciousness in ultimate truth,
how can I salute here?
23. The distinction between teacher and disciple is torn
apart, as is the distinction in teachings. Since I am indeed the auspiciousness
in ultimate truth, how can I salute here?
24. There is no division in the imagined body or world.
Since I am indeed the auspiciousness in ultimate truth, how can I salute here?
25. Neither with attachment nor without, never impure,
indeed always pure and steady. Since I am indeed the auspiciousness in ultimate
truth, how can I salute here?
26. There is no distinction between with body or without
body, truth or falsehood. Since I am indeed the auspiciousness in ultimate
truth, how can I salute here?
27. Where there is no finding or not finding, no poetry or
prosody, there the one united in samarasa (the essence of unity), purified in
consciousness, speaks the ultimate truth as the great Avadhuta.