1. The utterance by means of Om of what resembles void, is no discernment of what is higher and lower. How can the rejection of both serious thought and whim lead to the pronunciation of the nasal syllable?
2. By means of "That thou art" and such other Vedic texts, whatever is realised by you within yourself That thou art. You are the same in all, free from accidental disguise. Why then do you grieve? You are spiritually the same in all.
3. Devoid of the differences of below and above you are alike in all; devoid of the distinctions of without and within you are alike in all. If without individuality you are identical with all, why do you grieve? You are spiritually the same in all.
4. You have no discrimination of rules and precepts, no discernment of cause and effect. Without wants and their collocation you are alike in all. Why then, do you grieve? You are spiritually the same in all.
5. Intelligence and illumination cannot be the superconscious state; distinction of one's own place and another's cannot be the superconscious state; discrimination of day and the close of day cannot be the superconscious state. So thinking, why do you grieve? You are spiritually the same in all.
6. There is no pot-space, there is no pot; there is no jiva-body, there is no jiva; there is no distinction of cause and effect. Knowing this why do you grieve? You are spiritually the same in all.
7. In this world everything is an uninterrupted subject of freedom; there is no distinction of short and long, there is no division into circular and angular. Why then do you grieve? You are spiritually the same in all.
8. Here you are devoid of voidness and voidlessness; here you are free from purity and impurity; here you are unpossessed of the distinctions of all and not-all. Knowing this why do you grieve? You are spiritually the same in all.
9. You have no perception of duality and non-duality, no intention of uniting the external and the internal. You are, therefore, equal in all, devoid of foe or friend. Why do you grieve? You are spiritually the same in all.
10. Disciple or no disciple, you have no sameness of form with any; no distinctions into the moveable and immoveable to you, therefore, everything is the subject of freedom. Why do you grieve? You are spiritually the same in all.
11. You are indeed devoid of form and formlessness; you are without division and variety; you are indeed free from manifestation and evolution. Knowing this why do you grieve? You are spiritually the same in all.
12. I am bound by the rope of quality and non-quality. How then can I be subject to the acts of death and life? I am pure and spotless. Thinking thus why do you grieve? You are spiritually same in all.
13. Here you are devoid of existence and non-existence; here you are free from desire and absence of desire; here you are indeed the highest state of consciousness identical with freedom. Why then do you grieve? You are spiritually the same in all.
14. Here you are the Truth, the undivided Truth; here you are free from agreeable and disagreeable attachment. If you are identical with everything devoid of all forms, why do you grieve? You are spiritually the same in all.
15. Like the train of homeless, cottaged ascetics, you are the supremely free from non-attachment and attachment; the supreme, devoid of know ledge and discrimination. Why then do you grieve? Spiritually, you are the same in all.
16. The immutable and the mutable are unreal; the indefinable and the definable are unreal; if you think that the Atman alone is real, why do you grieve? Spiritually, you are the same in all.
17. Here the highest of all is jiva, here all is unintercepted jiva; here the motionless jiva is the one and only thing. With this knowledge why do you grieve? Spiritually, you are the same in all.
18. Non-discrimination and discrimination is not knowledge; determination and doubt are not knowledge. If flowing knowledge is the one and only existence, why do you grieve? You are spiritually the same in all.
19. There is no subject of freedom, no subject of bondage, no subject of merit, no subject of demerit, no subject of perfection, no subject of want; why then do you grieve? Spiritually, you are the same in all.
20. If you are the same without colour or discolour, if you are the same without cause or effect, if you are the same without difference and non-difference, why do you grieve? Spiritually, you are the same in all.
21. If everything here is fully pervaded without break, if everything here is filled in by the motionless Self alone, if everything here is huddled without the distinctions of man &c, why should you grieve? Spiritually, yon are the same in all.
22. You are beyond all and pervading all without interruption; you are without the stain of attachment uniformly pervading all, you are all existing without day and night. Why then do you grieve? Spiritually, you are the same in all.
23. There is no concern with bondage and freedom; there is no association with union and separation, there is no return to abstract meditation and logical reasoning. Why do you grieve? You are spiritually the same in all.
24. The idea of time and not-time is entirely given up here; even an atom of fire is rejected. The only thing not rejected is the simple truth; why then do you grieve? Spiritually, you are the same in all.
25. You are without body and bodiless states here; you are the supreme existence free from dream and deep sleep, you are the highest without name and suffix; why then do you grieve? Spiritually, you are the same in all.
26. Evenly expanded and pure like space, equally existent in all without being connoted by anything, always the same, devoid of essential and non-essential changes, why do you grieve? Spiritually you are the same in all.
27. Highly indifferent to righteousness and unrighteousness, highly indifferent to substance and non-substance as also to desire and non-desire, why do you grieve? You are spiritually the same in all.
28. All the same without pleasure and pain, supremely existing, devoid of sorrow and the absence of sorrow as the highest truth, rid of the distinctions of teacher and pupil, why do you grieve? Spiritually, you are the same in all.
29. Verily you are not the sprouting essence or nonessence; you are not the fickle, the harmonious and un-harmonious; you are devoid of discrimination and nondiscrimination; why then do you grieve? Spiritually, you are the same in all.
30. You are the concentrated essence of all essences here, and are said to be distinct from the notion of ''myself''; active perception of objects by means of the organs of sense is also unreal. Why do you grieve? Spiritually, you are the same in all.
31. Whomsoever the Srutis describe in various ways, from whomsoever spring ether and all this, whoever resembles water in a mirage, if you are that one who equally pervades all without break, why do you grieve? Spiritually, are the same in all.
32. Wheresoever one does not realise knowledge, in all those there is indeed no metrical quality. The supreme Avadhuta, merged in all pervading essence, purified by meditation prattles the truth.
Thus ends the fifth chapter of the Song of the Ascetic in a discourse between Dattatrya and Kartikeya entitled the teaching of the perception of sameness in all in the elucidation of the nature of Self.