1. If we try to imagine a thing that is Reality, it cannot be done, as its nature is without any imagination or concepts. There is no imagination in Parabrahman.
2. Even if one goes on trying to imagine it, it cannot be known in imagination. It cannot be found in thoughts, and one only becomes confused by trying.
3. It is not something that is visible to the eyes or can become apparent to the mind. How can That which cannot be seen, and which does not appear to the mind, be recognized?
4. If one tries to see it, it is formless and appears to be nothing to the mind. When trying to imagine this nothingness, one feels filled with darkness.
5. In the imagination one feels that it is black. However, Brahman is neither black, nor yellow, nor red, nor white, nor blue. It is colorless.
6. How does one recognize that which is without any color, has no appearance, and is without form?
7. Not seeing it, how can it be recognized? How long should one try to see it? One only becomes exhausted by such efforts.
8. Supreme Beingness is without attributes and beyond all attributes. It is invisible and indescribable. It cannot be comprehended as it is beyond the capacity of thoughts.
9. How can one think about That which is beyond thoughts? How can one remember That which is beyond description? How can one recognize That which has no attributes?
10. How can one see That which cannot be seen with the eyes? How can one find That which cannot be known to the mind? How is it possible to see That which has no attributes?
11. How to be attached to That which is not attached to anything? How to reside in a state which is supportless? How to speak of That which is wordless?
12. When trying to think about That which is not of thought, or imagine That which cannot be imagined, or trying to meditate on non-duality, it is only duality that arises from such efforts.
13. Yet, if one gives up the mediation, and breaks from the habit of giving continuous thought to Reality, one falls into a state of great doubt.
14. However, if because one has the fear of falling into duality, one gives up all efforts and does not pursue the realization of Reality, there will never be any satisfaction.
15. If one develops a habit, the habit becomes stronger. By developing the habit of contemplation on Reality, and with perseverance in giving thought as to what is Eternal and what is ephemeral, one gains satisfaction.
16. When thinking about Reality, duality arises, and by simply giving up thinking, nothing is revealed. One only becomes ensnared in doubts about nothingness without the proper use of the power of discrimination (viveka).
17. Therefore, one should properly utilize discrimination. With Self-Knowledge, one should remain aloof from the worldly life (be in the water without getting wet), and get rid of the sense of a separate "I," which is not so easily cast off.
18. Parabrahman, the Absolute Reality, is non-dual. When trying to imagine it, duality arises. While trying to speak of it with examples of cause and effect, or by means of using various similes or examples taken from the visible world, nothing applies.
19. Parabrahman is such that to remember it one forgets it, and by forgetting it, one remembers. The understanding of it is such that it cannot be understood.
20. In not trying to meet it, you meet with it. If you try to meet it, the feeling of separation arises. Like this is the wonderful silent story which cannot be described in words.
21. It cannot be attained by trying to attain it, and in trying to go away from it, it does not leave. Being connected with it, one can never break away from it.
22. It always is as it is. If we try to go to see it, it is as if it is not there. Without trying to see it, it shines everywhere, as it is.
23. How can That by which any means to try to achieve it is an impediment, and not to attempt any means is its achievement, be known and understood without actual experience?
24. It is understood by not understanding. Saying that one has understood only shows that it is not understood. Where there are no attitudes of mind, one becomes settled as that which has no attitudes or modifications.
25. It cannot be held on to in meditation, and thought cannot think about it. The Supreme Reality cannot be contained in the mind.
26. If we try to compare it to water, this simile is not fitting as it is pure and motionless, and water is not. Even if the whole universe is drowned, it remains dry.
27. It is not like light, nor like darkness. How can it be described as being like any thing?
28. Like this, Brahman is all-knowing light which is not visible anytime. In what way can one's attention be fixed on it?
29. If one turns one's attention to it trying to see, one does not get the feeling of it and the mind becomes lost in doubt.
30. When trying to see it, the Reality cannot be seen and is thought to be false, and one has no place to go and rest. Thus, the individual is taken to be true, and believed to be one's true nature.
31. If this false belief is said to be true, one would be saying that the Vedas and Shastras (scriptures considered to be of divine origin) are false. The writing and teachings of the sage Vyasa44 and others are not wrong.
32. Therefore, one should not say that Reality is non-existent (because it cannot be seen). Many with Self-Knowledge have given explanations that cannot be called false.
33. Teachings of the "Knowledge of Non-Duality" have been given by Lord Shiva to Parvati in the Guru Gita.
34. In the Avadhuta Gita composed by Dattatraya, the path of Knowledge (Jnana) is given to Gorakshanath.
35. Lord Vishnu, becoming a Royal Swan (Raj Hansa), gave the teaching of Knowledge to Brahma. That text is called the Hansa Gita which has been given by the "Lord of the Universe" himself.
36. Brahma gave the sage Narada the teaching of Lord Krishna in four stanzas (the Bhagavatam), which later was expanded very much by the sage Vyasa.
37. The sage Vasishtha gave his teaching to Lord Rama in the Yoga Vasishtha (Maharamayana), and Lord Krishna instructed Arjuna in the Bhagavad Gita.
38. How many examples like this need to be given? Many sages have stated again and again that this "Knowledge of Non-Duality" is true.
39. Therefore, based upon the strength of the statements of the Jnanis, to say that Self-Knowledge is false, is an indication of delusion. This cannot be understood by those who are without this Knowledge.
40. The ability of Shesha to express Knowledge became exhausted, and the Upanishads fell into a state of silence trying to describe that Self Form which knowledge cannot describe.
41. Even though one may not understand it oneself, it should not be called false. To understand, one should hold firmly to the teachings of a True Guru (Sadguru).
42. When the false has been taken to be true and the True is taken to be false, the mind is drowned in an ocean of doubts.
43. Mind has the habit of imagining, but whatever the mind imagines is not true. However, as a result of pride in the imagination of the individual "I," doubt runs down a path out of control.
44. Therefore, the path of doubt must be abandoned. Then one feels connected to the Supreme Self, Paramatman. The root of doubt is cut off by keeping the company of saints and sages.
45. The sense of a separate "I" cannot be cut with weapons, and it cannot be broken. It cannot be given up by doing anything.
46. With the pride in the sense of the individual "I" intact, one cannot understand Reality. With the sense of "I" intact, devotion is diminished, and the power of detachment is weakened.
47. Because of pride, the family life is not successful and the spiritual life is lost. Because of the pride in "I," everything including success, fame, and power are lost.
48. Because of this pride, friendship is broken, and affection disappears. Because of this pride for "I," conceit swells within oneself.
49. Because of pride, doubt arises in the mind, disputes take place, and the sweet feeling of unity is lost.
50. One's pride in "I" is not liked by anyone, so how can it be liked by God? Only one who gives up this pride of "me" and "mine" is truly content.
51. The listener asks, "How can one renounce this pride of 'me' and 'mine'? How can one gain the experience of Brahman? How does one arrive at contentment?"
52. Give up the pride in the sense of "I" with understanding. By being Brahman, experience it. By being free of all attachments, one arrives at contentment.
53. Over and above that, there is a contentment in which one knows to do spiritual practices without any sense of an individual "I." Such a one is truly blessed with contentment.
54. If one thinks "Now I have become Brahman, who is there to do any spiritual practice?," and goes on conceptualizing like this in the mind, it only gives rise to more concepts.
55. Concepts do not apply to Brahman, and if one has that concept, one remains with that concept. One who can recognize this, and discard that concept after seeing it, is the true sage.
56. Surely one must conceive of "That" which is without any concepts, however, one should not conceive of any concept of oneself. Give up the sense of a separate "I" in this way.
57. Be in this Knowledge of Brahman, but do not be anything. Only one who is alert and content understands this.
58. Whatever one conceives of, one experiences accordingly. When conceiving of "That" which is without any concepts, conceptualization itself vanishes.
59. To not move from the Knowledge of Brahman, spiritual practice (sadhana) is the only remedy. In this way, one finds the solution to separateness.
60. When the king is seated on his throne, all the workings of his administration function effortlessly. Similarly, when having gained the Knowledge of Brahman, continue with spiritual practices effortlessly.
61. Spiritual practices are a task for the body. Since one's Self is never the body, being a non-doer comes naturally.
62. One can only speak of giving up spiritual practice if one conceives of oneself as being the body. Not being the body, where is the question of the body giving up spiritual practices?
63. There is neither spiritual practices, nor is there a body. When one is only Brahman without doubt, this is being bodiless (videha) while being in the body.
64. When having the Knowledge of Brahman without continued spiritual practice, affection for the body and laziness develop in the name of the realization of Brahman.
65. In the name of spirituality, self-interest is indulged in, in the name of meditation, being asleep to Reality is promoted, in the name of liberation, there is behavior that is full of vices and indulgence that is out of control.
66. In the name of explanation, criticism takes place, in the name of dialogue, arguments occur, and by adding titles to one's name, pride is developed within oneself.
67. Similarly, in the name of the Knowledge of Brahman, laziness enters within, and one says that it is madness that one should do any spiritual practices.
68. Such a one says, "What should I do and where shall I go, and what should I take and what should I leave? Everything is filled with my Self, just as the space is everywhere." Using this statement as a support, one behaves as if he was hitting himself with his own weapon.
69. In this way, the remedy becomes harmful, and by neglecting spiritual practices one’s own best interest suffers. Giving up all spiritual practices, one becomes bound in liberation.
70. Such a one is afraid that by doing spiritual practices, he will lose the status of having become accomplished by his own hands. For this reason such a one does not like to do any regular spiritual practices.
71. He is afraid that people will say that one doing spiritual practices is only an aspirant, and he feels shameful about this. He does not know that even Brahma and others do spiritual practices.
72. Now, let this talk about such ignorance come to an end. Knowledge follows the practice of regular study. By studying, one can realize the primordial complete Brahman.
73. The listener asks, "What must be studied? You must explain the spiritual practice which results in the realization of one's Divine Nature."
74. The answer to this question is given for the listeners in the next sub-chapter where the spiritual practice by which one realizes Supreme Truth is explained.