1. The false has become true, and the True has become false. This is the delusion created by Illusion.
2. Many explanations are given in order for Truth to be understood, but even then, the influence of the untrue is not lessened.
3. The false becomes firmly fixed in the mind for reasons that have no explanation. Even though the True is present, it is not seen.
4. The Vedas, Shastras and Puranas all give definitive explanations about what is True, but still, realization of one's True Nature does not take place.
5. The True, being covered over, suddenly seemed untrue, and the false, being non-existent, seems to have become true. Such is the strange thing that has taken place.
6. Like this is the play of Illusion. One can come to understand this in a moment by keeping the company of saints and thinking deeply about their explanations.
7. Previously in this text the explanation has been given as to how one sees oneself by oneself. In that way, one realizes Supreme Truth.
8. Becoming contented in this way, one's mind become consciously merged in the Life-Energy (Chaitanya) and one realizes one’s Self Nature as being Reality itself.
9. In this realization, the body is given up into the hands of its destiny and all doubt has been cleared away through understanding. Upon knowing that the body is untrue, whether it falls dead or remains alive does not matter.
10. The body of the Jnani is known to be unreal as he is formless and without qualities, so wherever the body falls dead is a sacred place.
11. It is because of the presence of sages that pilgrimage places become sacred, and the aspirations of people gets fulfilled. If sages were not going there in the past, those places would have no value to pilgrims.
12. Common people think that in order to be liberated the body should die on the bank of a sacred river, but the sage is always liberated.
13. Thinking that dying during the time period when the sun is migrating in the southerly direction is unlucky, is a type of delusion and a doubt that is in the mind of the common person. The sage is without any such delusion.
14. Similarly, the common person thinks that dying during the first fourteen days of the lunar phase when the sun is moving in a northerly direction with a lamp lit in the house during daytime is auspicious, or that one only needs to remember God at the very end of their life in order to be liberated.
15. However, the yogi does not think like this. He is liberated even while living, and is the embodiment of virtue. Both sin and merit have been given up by him and do not apply.
16. The ignorant person says that if the end of the body has taken place in a good way, and if the body has passed away without any negative incidents, that that person has been blessed.
17. With the absurd opinion that it is only at the end of life that one meets God, people go about wasting their lives.
18. Their life is not made worthwhile while living, and it simply passes away uselessly. If the grain is not sown, how can anything grow?
19. If one engages in devotional worship to God, then one becomes pure. It is like a practical man who properly manages his money and then becomes wealthy.
20. Without giving, one cannot get anything, and without sowing, the crop cannot be harvested. This statement is well known to all people.
21. A servant who does not perform his work and service and then asks the employer for compensation does not get paid, similarly one who is not a devotee is not looking after his own best interest in the end.
22. If while living there is no devotion to God, how can one become liberated only at the time of death? Let this be as it is. That which one does comes back to him.
23. Without devotion to God during one's life, one does not simply become liberated at the time of death. Even if one has a good or pleasant death, without devotion in life, one suffers a downfall.
24. The sages have properly utilized the body and fulfilled the purpose of life. They are truly blessed.
25. The Jnanis are liberated beings and are not concerned whether the body falls in the forest or in a cemetery.
26. If the dead body of a sage rots unattended, or is eaten by cats and dogs, it is considered to be a bad thing by the people of dull intellect.
27. If the end of the sage's body does not come in a nice way, people become sad. This is due to ignorance, as they do not know the Truth.
28. How can the one who is not born at all, die? By using the power of discrimination, he has swallowed and is finished with the cycle birth and death.
29. By the strength of having realized his Self Nature the entire Illusion disappears. The expanse of his realization is not understood even by Brahma and other gods.
30. He is dead while living, as he is one who has killed death. Through the power of discrimination he does not even hold the concepts of birth and death.
31. He is seen among people but is beyond their sight. He appears to behave like common people, yet he is different. He is stainless, and never touched by visible objects.
32. When the Jnani worships and sings the praises of Reality, other people are uplifted. This is how it is with sages with regard to their devotion and worship.
33. The aspirant who is under the guidance of the Sadguru should continually use the power of discrimination. With discrimination and sound reasoning, the explanations become easy to understand.
34. This is the formal promise that is given to the aspirant. By receiving the pure explanation of non-duality, you will arrive at the same contentment as that of the sage.
35. One who surrenders to the saints, becomes a saint himself, and becomes an aid to others with his kindness.
36. Such is the greatness of the saints. One gets Knowledge in the company of saints. There is no other practice superior than keeping the company of the saints.
37. With the support of the worship of the Sadguru, by thinking over the explanations with determination, and with clarity in one's actions, one can surely realize Brahman.
38. Adoration of the Sadguru is itself the birthplace of spirituality. In worshipping the Sadguru, one instantly becomes content.
39. Knowing that the body of the individual is unreal, make this life fulfilled by having the feeling of devotional worship and by pleasing the mind of the Sadguru.
40. The Sadguru takes on the worries of the one who has surrendered. He is like a mother who makes every effort to raise and take care of the growth of her child.
41. One who adores the Sadguru is truly blessed. There is no other contentment greater than that which can only be gained with the teachings of the Sadguru.
42. Let this play of words come to an end at this point in the text. I have clearly told the listeners about the worship of the Sadguru.
43. There is nothing comparable to the worship of the Sadguru that can give liberation. If one does not agree with this, one should study the Guru Gita.
44. There, it is very nicely explained by Lord Shiva to Parvati how one should serve at the feet of Sadguru with a true feeling of devotion.
45. The spiritual aspirant who gives deep thought to what is contained here in this text and who utilizes the power of discrimination will arrive at the firm conviction of Self-Knowledge.
46. Do not call this text which which tells of non-duality ordinary because it was written in the Marathi language. Understand that what is contained here is true Advaita Vedanta with regard to its meaning.
47. One can understand the teachings of Vedanta through the Marathi (and English) language contained here, and the inner contentment that is the same as described in ancient scriptures can be gained.
48. Do not call this text ordinary, as the means to attain Self-Knowledge is given here. How can a foolish person understand what is contained within this text? It is similar to a monkey with a coconut in his hands.
49. Now, enough of this talk. Each one can take according to their capacity. Do not say that the pearl is of the same value as the shell.
50. Where the Upanishads say "Not this, Not this" (Neti, Neti) the cleverness of language does not work. Parabrahman, the Absolute Reality, that is the only thing that exists in the beginning and in the end, cannot be described in words.