1. If there is an image of God in the temple and there is crow sitting on top of the temple, one would never say that the crow is greater than God.
2. If there is a meeting being held in the king’s court and a monkey climbs up on the top of a pillar, the monkey would not be considered superior or wiser than the attendees of the assembly.
3. The brahmin priests go to have their bath and then leave while a crane continues to stand there in the water, yet one would not say that the crane is better than the brahmins.
4. Among the brahmins, some are more disciplined in their behavior and routine than others, and while a dog may sit still and behave nicely, it cannot be said that the dog is better than the brahmins.
5. A brahmin may not have the same power to concentrate on an object like a cat that is focusing on a target of prey, but who will say that a cat is more special than the brahmin?
6. A brahmin notices differences and may make distinctions while a fly will land on anything without making any distinctions, but it will never happen that the fly will realize Self-Knowledge.
7. Someone who is poor or of low standing may wear expensive and proper clothing, while one who is Self-realized may sit with little or no clothing, but his status is still recognized by those who are wise.
8. Someone may outwardly makes a public display or big show about their spiritual accomplishments, but all of that is just carrying on in the world. What is required here is inner accomplishment.
9. A person may earn a good name and fame yet not be alert within. One who misses finding God is like someone who commits suicide.
10. Those who worship various gods attain the realm of the gods, those who worship ancestors attain the realm of ancestors, and those who worship ghosts will attain their realm.
11. The way in which one worships determines the abode that they will attain. When one worships the Attributeless (Nirguna), one becomes attributeless oneself.
12. How does one worship the Attributeless? One must be one-pointed and completely without attributes oneself. One who is completely without attributes without allowing for anything "other" is truly blessed.
13. The ultimate accomplishment is that one should realize God. One should use the power of discrimination to see that this is one's own True Self.
14. When investigating and thinking deeply it is seen that God is formless, and whatever one calls oneself is illusory. With the firm determination of Soham, "I am He," one becomes established in this realization.
15. Speculation and guesswork is not needed now. Reality is as it is, in its place, the place of Reality. There is no feeling of being limited to a body that can be found.
16. For the one who is accomplished (the Siddha), there is no longer any need do to any spiritual practice. To say that there is, is only imagination. For the one who is liberated there is no such thing as bondage.
17. Anything that was to be achieved with spiritual practices is known to be already naturally present within oneself. That which was being called by the term "aspirant" no longer exists.
18. If a potter is granted a kingdom, why should he have any reason to look after the donkeys (to carry the pots) any longer? Why should he feel inclined to continue on with the business of being a potter?
19. Similarly, when everything that is to be accomplished has been accomplished using various remedies and spiritual practice, what is the need for spiritual practice any longer?
20. What more does one need to accomplish, and what fruit does one get from spiritual practice once one has realized oneself to be Reality? For what reason would one wander needlessly down the path of some particular spiritual practice?
21. The body is made up of five elements, and the individual being is but a small fraction of Brahman. Realize your unwavering oneness with the Supreme Self, Paramatman, and be That.
22. When looking superficially the sense of "I" is seen. When looking into it, there is nothing to be found. By analyzing the elements and observing how they disappear one into another it is seen that only the pure Self remains.
23. The Self exists in its own Self Form (Swaroopa). The individual also exists as the individual self, and Illusion exists spread out everywhere as Illusion.
24. In this way, everything exists, and one also exists oneself. However, only the one who investigates and searches out the Reality in everything can be called the Jnani who has Self-Knowledge.
25. If one knows about everything, but does not know oneself, this type of knowledge is one-sided knowledge in the form of attitudes, or states of mind (vritti).
26. When that knowledge is seen to be only in the form of attitudes or states of mind, it is seen to be nothing. Everything in manifestation is subject to change and is destined to disappear entirely.
27. That which remains is That which is without any attributes. Analyzing this deeply and realizing that this is oneself, is the sign of Supreme Truth which is beyond comprehension.
28. With the power of discrimination one must see that one is not different from Reality itself. One is already That which one is striving to attain.
29. If one who was a beggar becomes a king, he then behaves in the manner of a king. He only behaves like a beggar when he is a beggar.
30. There are many explanations regarding the Vedas and the many various scriptures and mythological books. The "accomplished" (Siddhas) and "knowledgeable" (Jnanis) have made many efforts to realize their meaning.
31. When one has investigated deeply into what is Essence and what is non-essence, and has realized oneself to be of the nature of Brahman, the question does not arise about whether or not to do any appropriate or inappropriate thing.
32. A peasant becomes afraid because of the orders of the king, but when becoming king himself, the fear disappears along with his poverty.
33. How is it that the Vedas will behave according to their own dictates? How will the Shastras study the sciences of the scriptures? How can a pilgrimage go to visit itself?
34. How will the nectar of immortality drink itself? How can the endless see endlessness, and how does God strive to become God? How can this happen?
35. How can tranquility give up the untranquil? How can the attributeless ever break attributelessness? How can one's True Nature ever get lost from itself?
36. How can eye medication be applied to eye medication? How can money earn money? How can light experience itself?
37. How can the spiritual practices practice themselves? How can the object of contemplation contemplate itself? And how can no-mind control the mind?