1. The Self is without attributes and pure like space. It is homogenous, never tainted, and never moving.
2. Brahman is continuous, so it is said that it is not broken. It is larger than the largest, and more vast and subtle than the sky.
3. The Absolute Reality, Parabrahman, cannot be seen or felt. It is That which does not appear nor disappear, and has no coming nor going.
4. The Supreme Reality does not move, nor fall down. It does not get cut, nor does it break. It does not get constructed, nor does it collapse.
5. It is That which is always in front of us untainted and pure. It is spread out everywhere, permeating the space, the sky, the earth and the nether region below the earth.
6. Brahman is That which is indestructible and has no attributes, and Illusion (Maya) is what has attributes and gets destroyed. That which has no attributes (nirguna) and that which has attributes (saguna) are intermixed together.
7. Like the great Royal Swans39 who select only the milk from a milk and water mixture, the accomplished ones know how to think of this mixture correctly.
8. The five elements are intermingled in the material world, and the Self permeates that entirely. Looking with discrimination into what is permanent and what is temporary, this can be understood.
9. Like with the sugarcane when the juice is extracted, the fiber remnants are thrown away, similarly with discrimination, the "Lord of the World" should be recognized as separate from the world.
10. However, understand that this is just an example. The juice is destructible and fluid, while the Self is permanent and steady. The juice has imperfections and is not complete, whereas the Self alone is pure and complete.
11. There is nothing like the Self that can be used as a good simile. However, in order to help you understand I must give some simile.
12. So, understand that the Self is such that there is nothing similar to it. How then, does Illusion occur in the Self? It is like a puff of air moving in the sky.
13. From the air, came the light. From the light, water came to existence. From the water, the earth was formed.
14. From the earth many beings have been generated. It is not known how many have come into existence, but Brahman pervades all from the beginning through the end.
15. Everything that comes to into existence gets destroyed, but Brahman, which is the origin, remains as it is.
16. For example, there is space existing before the appearance of a pot, and in that space there is the appearance of a pot. When the pot breaks, the space is the same. It is not destroyed by the coming and going of the pot.
17. Similarly, the Supreme Reality is alone, unmoving and immovable. In it, everything animate and inanimate appears and disappears.
18. Brahman is spread out everywhere. It is prior to anything being created, it permeates all that comes into existence, and it remains after everything is destroyed. It is indestructible.
19. This indestructible Brahman is itself the experience of the Knowledgeable Ones (Jnanis). With the dissolution of the elements, one gains oneself by oneself.
20. When the elements are mixed together in a particular way, a form comes into being that is given the name as "the body." The Jnanis examine and analyze each element.
21. Utilizing the power of discrimination, when the elements are examined and cast off leaving nothing remaining, the misidentification with the body vanishes, and one attains the identity of the attributeless Brahman.
22. When the body is examined with discrimination, and one by one the elements are dissolved, it is experienced that there is no "I" that can be found.
23. When one searches oneself it is seen that the sense of "I" is illusory. At the end of the elements, what remains alone, is the attributeless Brahman.
24. Attributeless Brahman without the false sense of "I" is the essence of one's true Self-identity. With the separation and dissolution of the elements, the illusion of "me" and "you" also disappears.
25. When one searches for the "I" it cannot be found. Attributeless Brahman is unmoving and is one's own Self. However, this cannot be understood without the Sadguru.
26. When the investigation into Essence and non-essence is thorough, the non-essence disappears. What remains is only the Essence, attributeless Brahman.
27. First is it is explained that Brahman alone is spread out everywhere, permeating everything. Then, it should be understood that when everything that has an appearance is completely destroyed, Brahman alone remains.
28. When with the power of discrimination, Essence and the non-essential have been examined and the non-essential has been discarded, one comes to know oneself by oneself.
29. The sense of oneself as "I" is only imagination. Upon searching into this sense of "me" and "mine," it is understood to not really exist. When this false sense of "I" disappears, one realizes one's true identity as the attributeless Self by oneself.
30. After having gone through the dissolution of the elements the attributeless Self knows itself. How can any "I" be seen after the elimination of the elements?
31. The sense of "me" and "mine" disappears along with the elements. Then the attributeless Self effortlessly remains. The realization of Self-identity is the sense of "I Am That" (Soham).
32. With the realization of one's identity as the Self, having given up the sense of separateness, God and the devotee are one.
33. There is no birth or death, and no virtue or vice in the attributeless. When one realizes oneness with the attributeless, this itself is liberation.
34. Engulfed in the appearance of the elements, the living being gets wrapped up in doubt and forgets himself. In his confusion, he asks "Who am I?"
35. When entangled in the elements he asks "Who am I?" and when he begins looking with discrimination he says "I am That." Realizing Oneness, the concept of "I," as well as the concept "I am That," both disappear.
36. What remains beyond this, is the "True Form" (Swaroopa) of the saints. Understand that it is both in the body and beyond the body.
37. Because the arising of doubts does not disappear, I have had to tell again that which has already been said according to the situation. I ask that the listeners please excuse me.