1. The pure and immaculate ascetic who is submerged ia the
feeling of oneness, who pats on rags picked up in the street and who avoids the
path of both virtue and vice, repairs to a deserted place and sits there all
alone.
2. The ascetic baptised by the purity of the One Eternal
Truth, is beyond both conceivable and inconceivable goals, and 'devoid of
contact and separation alike. What has he to do with discussion or criticism?
3. Such ascetics are free from all bonds of hope, devoid of
all acts of exterior purity and bereft of all. They are wedded to the pure and
immaculate reality alone.
4. How comes in the idea of the body and the bodiless, the
idea of the existence of passion, and dispassion when it (the Atma) is itself
the pure immutable and naturally formless reality boundless as the space?
5. How can one gain any knowledge there; how can there be
any form or formlessness? Where
it is only the Highest, boundless as the space, how can
there be any sensual activity?
6. It is perpetually as boundless as the sky. It is the
Truth, pure and undefiled. It is bereft of all bondage and freedom. How can
there be in it any notion of difference or non-difference?
7. The One Eternal Reality exists everywhere. How can there
be any notion pertaining to union or disunion? It is verily the Highest,
existing eternally everywhere. How can there be any notion of gain and loss in
it?
8. It is the One pure universal reality. It is eternally
immaculate and boundless as the sky. How can contact and separation, color and
variety be true in regard to it?
9. The ascetic who is devoid of both union and disunion and
who is an enjoyer without enjoyments and non-enjoyments, gradually attains to
the spontaneous felicity projected by the mind.
10. An ascetic who is attached to the know- ledge and
ignorance of the duality or non-duality can not attain liberation. How can such
an ascetic be naturally dispassionate and the enjoyer of the pure and undefiled
sentiment of Oneness?
11. It (the Atma) is infinite and boundless as the sky, if
it is devoid of all notions of divisibility and indivisibility, all notions of
attachment and detachment, how can there be in regard to it any notion of truth
or falsehood?
12. The seer is perpetually averse to all, and devoted (only
to self-realization). He goes beyond all elemental truths and attains
liberation where there is neither birth nor death, neither meditation nor its
opposite.
13. All this (world) is just like a magical hallucination or
mirage in a sandy desert. Only Bliss, universal unbroken and boundless as the
space, exists.
14. The Self is altogether beyond all, beyond all activities
beginning with religious observances and culminating in liberation. How do the
learned, then, impose upon it such feelings as love and detachment?
15. The enlightened Ascetic who has been purged of all evil
desires and who is submerged in the sentiment of Oneness throughout, declares
the truth that one never succeeds in knowing it (the Brahm) which neither the
Vedic verses nor logical definitions can ever describe.