1. Listen now to the signs of Knowledge. Knowledge means Self-Knowledge where the Self sees only itself. This is called "Knowledge" (Jnana).
2. Primarily this means to know God. To reflect deeply upon the Eternal and the ephemeral, and to know one's "Self Nature" (Swaroopa) is called Knowledge
3. Where the visible creation ends, the five elements dissolve, and where the root of duality does not arise, is called Knowledge.
4. That which is not perceptible to the mind and intellect, what logical thinking cannot comprehend, and which is said to be beyond the source of speech, is called Jnana.
5. Where there is no awareness of the visible world, and where knowledge is ignorance, this is called the stainless and pure "Knowledge of Reality."
6. That which is called the fourth state (Turya; SatChitAnanda) is the witness of all, and is said to be Knowledge, but understand that this also falls short because this indicates a knowledge of objects. (Knowledge of "all" involves a subject/object duality.)
7. Understand that knowledge of visible objects is called objective knowledge. Understand the pure untainted "Self Nature" is itself the "Knowledge of Reality."
8. Where there is originally no "all," how can there be any witness of all? Therefore, the knowledge that is the Turya state should not be considered as "Pure Knowledge."
9. Knowledge (Jnana) means non-duality. The Turya state is in fact duality. "Pure Knowledge" is always quite different than this.
10. Listen to the indications of "Pure Knowledge." The listeners should understand that the pure "Self Nature" is one's own Self, and is called the "Pure Knowledge of one's own Self Nature" (Shudda Swaroopa Jnana).
11. The teaching of the four "Great Statements" of the Vedas (Mahavakyas) is good, but simply repeating these statements over and over is not advised. The purpose of them is that the aspirant should deeply think over their meaning.
12. The teaching of the four great statements is the essence of the Vedas, but deep thought must be given to their meaning. By merely repeating these statements the darkness of Illusion is not dispelled.
13. When contemplating the meaning of the four great statements, one understands that one is "That" oneself. Simply repeating the statements is useless effort.
14. Upon inquiry into the meaning of the great statements, the main attribute of this Knowledge is seen to be that the pure Reality which is being indicated is one's own Self.
15. To gain one's own Self by one's Self is Knowledge, and is extremely rare. It is That which is, in the beginning and at the end, alone, in its own "Self Form."
16. It is that from where everything appears, and to where everything disappears. When that Knowledge is gained, it removes the misconception of bondage.
17. By using minute observation and keen subtle thinking one sees Oneness, and many differing opinions become meaningless.
18. That which is the origin of this animate and inanimate universe is the pure, untainted Self Form (Shudda Swaroopa). It is this alone that is called Knowledge according to Vedanta.
19. Upon discovering our origin, ignorance disappears automatically. This is called the Knowledge of Brahman that bestows liberation.
20. When one knows oneself, one gains complete Knowledge within. With that, the concept of one's existence being limited disappears completely.
21. When one has the intention to find out "Who am I?" one sees beyond the body. When one contemplates this regularly, one's "Self Nature" is confirmed.
22. In the past there were many great ones, who with Self-Knowledge truly crossed beyond worldly life. Listen, and I will tell some of their names now.
23. Vyasa and Vasishtha and many great ascetics, along with Shuka and Narada were all content with Knowledge. King Janaka and others were great Jnanis with this Self-Knowledge.
24. Vamadeva, Vaalmiki, Atri, Shaunaka, and others were accomplished with Self-Knowledge that is in accord with Vedanta.
25. Sanaka and others, mainly Adinath, Meena, and ascetics like Goraksha along with many more. There are too many to say all of their names.
26. There are many accomplished ones and ascetics with the "Great Experience" (MahaAnubhava) who have attained the inner happiness which pleases Lord Shiva who is always nodding with satisfaction.
27. That which is the essence of the Vedas and Shastras and is the established conclusion of direct experience resulting from introspection and deep thought, is acquired according to one’s good fortune by sincere devotees.
28. That which is the Knowledge of sages, saints and virtuous people, the secret Knowledge of the past, future and present, I shall tell now.
29. That Knowledge is not gained by going on pilgrimages, taking religious vows, by giving in charity, or by undergoing many various austerities.
30. That which is the fruit of all spiritual practices is the pinnacle of Knowledge that alone cuts the root of doubt completely.
31. There are so many languages and so many spiritual texts, of which the foremost are the Upanishads (the vedic teachings on non-duality also called Vedanta). Of all these, there is only one real meaning at the center.
32. That which is not given in the mythological books (Puranas), and where the teachings of the Vedas became exhausted, I shall explain with the blessings of the Guru, now this very moment.
33. Not having seen the Sanskrit texts, nor having been introduced to the knowledge of Marathi texts, it is the understanding given by my Master, the Sadguru that dwells in my heart.
34. Now, neither the Sanskrit texts, nor the Marathi texts are required. The understanding of my Master dwells in the heart.
35. Without studying the Vedas or putting in hard work, but by listening to the Sadguru, excellent understanding comes without effort.
36. Sanskrit texts are considered superior to Marathi texts, and of the Sanskrit texts, the Upanishads (the end part of the Vedas) are clearly the greatest.
37. There are not any texts that are superior to the Upanishads. There, the essence of the Vedas is revealed.
38. So, let Vedanta (Ved and anta is the end of the Vedas) be understood like this. Of that Vedanta, the inner meaning is very deep. Listen now to that Supreme Truth.
39. Dear one, know that there is one statement of the Sadguru that is the deepest of deep statements. With that statement of the Sadguru there is definite contentment.
40. That statement of the Sadguru is itself Vedanta. That statement of the Sadguru is itself the final doctrine. That statement of the Sadguru is itself the Truth, and my true experience now.
41. The statement of my Master is very deep, and has given great contentment.
42. This is the secret of my life which I am going to tell to you now. If you give your complete attention to me at this very moment.
43. The disciple with an eager look on his face held firmly to the Sadguru’s feet (held to his every word) and asked to be taught. Then, the Sadguru started to speak.
44. "I am Brahman" is the "Great Statement," or Mahavakya, the meaning of which is beyond logical understanding. I shall tell about this, where the identity of the Guru and the disciple is one.
45. Dear disciple, listen, and understand that the secret here is that you are Brahman. Do not harbor any doubt or illusion about this matter.
46. Of the nine types of devotion, the most important is self-surrender. I will explain that fully to you now.
47. At the dissolution of the universe the five elements that have been created in order get dissolved, one back into the other in order, just as they originated, and even the primordial female principle (Prakriti - manifest creation) and the primordial male principle (Purusha - unmanifest formless existence) which are not two, also become Brahman only.
48. When visible objects disappear, in truth, one's Self also does not remain. Only the one Absolute Reality exists alone from the beginning.
49. There is no existence of creation. There is always only oneness. If we look with the eye of this Oneness, where will we see a physical body and a universe?
50. When the fire of Self-Knowledge reveals itself, the dirt of the visible world is burned up and disappears. In Oneness, the illusion of separateness is destroyed before it begins.
51. By understanding what is unreal, one's experience changes. The visible world that appears to be existing disappears, and self-surrender happens effortlessly.
52. Understand like this. If there is oneness with the Guru, then what is there to worry about? Do not remain as a separate non-devotee.
53. Now, in order to make this oneness very strong, one should worship the Sadguru. With the adoration of the Sadguru there is definitely contentment.
54. Dear disciple, Self-Knowledge is itself the attainment of contentment. With Self-Knowledge the bondage of the fear of worldly life is seen to be false at its root.
55. When one feels that "I am the body," it is if that person is committing suicide. With the pride of the body (bodily identification), one suffers from the sorrows of the cycle of birth and death.
56. Your understanding should be that you are different from the four bodies (gross, subtle, casual, and great-casual or turya), and that you are different from the birth of the body, its appearance, and its actions. You are entirely different from all that has a visible appearance.
57. No one is in bondage, but due to the wrong assumption of body-identification, people believe in Illusion.
58. The aspirant should take some time to go and sit alone and rest in one's "Self Nature." With that practice, one becomes firmly rooted in "Supreme Truth."
59. When there is continuous listening and reflection one can gain full contentment. Having complete Knowledge of Brahman, desirelessness (vairagya) naturally fills one within.
60. Dear disciple, know that uncontrolled liberty and the indulgence in sensual pleasures will not make your longings and desires go away.
61. Only the one who is detached and dispassionate throws away the objects of the world that are taken by all to be gems. Only he alone, can gain complete Knowledge.
62. It is illustrated best by the story of the king who gave away his kingdom for a gemstone, and only got his kingdom back when he threw away the gem.
63. Dear disciple, be alert and listen to what I tell you now. That which one meditates upon is what he obtains.
64. Therefore, give up ignorance and wrong knowledge and adopt wise knowledge. With that, one realizes God and is respected in the world.
65. If one is suffering from high fever, he may experience hallucinations of things appearing in front of the eyes. However by taking the right medicine, he feels happy and joyful.
66. In the same way, with the fever of ignorance, when the false appearances are seen by the eyes, the medicine of Knowledge (Jnana) is to be taken. By taking that medicine, it is understood that at the root Illusion does not exist.
67. One who is terrified in a dream may cry out in fear, but when he is awakened, he returns back to his normal state which is free of that fear.
68. If what is false is conceived to be true, one feels sorrow because of that, but there is no such thing as the dissolution of the false, as it was never really existing.
69. The dream events are untrue for the one who is awake, but the one who is asleep feels totally affected by them. It is only when becoming awake that the fear is dispelled.
70. The sleep of ignorance fills one with darkness. For complete awakening, one should listen, and reflect upon what is heard.
71. Understand the sign of identifying one who has fully awakened. He is the one who is completely detached from sensual pleasures.
72. It should be understood that the one who does not have this detachment is still an aspirant. He should give up his pride in realization and continue with spiritual practice (sadhana).
73. One who is not inclined to do any spiritual practice is bound by his pride of being in an accomplished state. Compared to him, one who is a serious seeker desirous of liberation is better off and more entitled to Self-Knowledge.
74. Then the disciple asked, "What are the signs of one who is bound, one who is a seeker, one who is an aspirant, and one who is accomplished? How to can one understand and identify these?"
75. The answer to this will be given for the listeners in the next sub-chapter. The listeners should give their full attention to the narration that follows.