1. The simile of the sky is used for That which is pure, still, and which has no appearance. Sky means expansive space which pervades everywhere.
2. First there is space, and then comes the object. Seeing with experience means seeing correctly. Without actual experience, nothing is understood correctly.
3. Brahman means that which is unmoving. Self (Atman) means that which is moving. This can be understood by using the simile of the wind.
4. The simile of the space in a pot is used for Brahman, and the simile for the reflection of an object on the water in the pot is used for the Self. When thinking this over, it can be seen that the two are very different.
5. The past means that which has already happened. Whatever has happened is over. Understand that movement comes and goes like this.
6. Ignorance is inert like camphor, and the Self is moving like fire. Both the camphor and the fire disappear when the burning is exhausted.
7. Brahman, like the sky is unmoving. The Self, like the wind, is moving. Upon examination it can be seen whether this is true or false.
8. The gross inert objects are many, but the Self is one. This is seen with the discrimination between the Self and non-self. One who moves everything in the universe is called the "Lord of the Universe" (Jagadisha).
9. The Self kindles the movement of the gross inanimate objects. The one that dwells in all is the Self. The Self together with the "all" is of the nature of moment. It is not the unmoving.
10. Parabrahman is still and unmoving and in it there is no visible Illusion. That pure Brahman is as it is, without Illusion.
11. First, one must discriminate between Self and non-self. Then must follow the investigation into Essence and non-essence. With investigation and subtle thought the visible creation is dissolved.
12. With thought the visible creation gets dissolved, and visible beings disappear. The Inner-Self merges with the attributeless by listening to spiritual discourses.
13. If the attention is directed towards the subtle Inner-Self, the Self is known to be subtle. If the focus is downward towards the gross world, the Self is thought to be in and of the world.
14. The Self becomes like whatever is given significance or meaning, and goes where it is directed. With speculation and guesswork one becomes filled with doubts.
15. If one gives no significance to doubts, then the Self becomes doubtless, and if one gives significance to doubts, then the Self is doubtful.
16. For example, if the speaker's speech is rich with meaning and subtle significance, the listener's mind becomes one with its meaning. If the speech is frivolous, everything becomes frivolous.
17. It is similar to the chameleon that changes its color according to its environment. Seeing this, select the best path, and hold to it.
18. If one goes on talking about the best food, the mind takes the form of that food. If one goes on describing the beauty of a woman then the mind gets seated there.
19. The descriptions of objects can be told in many ways. One must have correct inward realization as to whether they really exist or not.
20. Whatever is seen and heard, that image gets firmly fixed in the mind. The wise examine and verify what is beneficial and what is not.
21. Therefore, giving up everything, search out the one God. Only then does the "essential thing" come to be known to some extent.
22. God has created many pleasures, but focusing on them, people have forgotten God and continue on like that their entire life.
23. God has said, "Drop everything and seek Me." But people have not accepted these words of God.
24. Therefore they suffer from many sorrows and are always troubled. There is desire for happiness in the mind, but it cannot be obtained.
25. The ignorant ones miss the one God who is the source of happiness. Constantly seeking happiness externally, they die, suffering from life's sorrows.
26. The wise do not carry on like this. They do what provides true happiness by searching for God beyond the appearance of the universe.
27. When one reaches the one main God, nothing is lacking in him. Foolish people give up utilizing the power of discrimination.
28. The fruit of discernment and thoughtfulness is happiness, while the fruit of thoughtlessness is sorrow. Selecting between these two, one should do what is beneficial for oneself.
29. Recognize who is the doer. This is called thoughtfulness. Giving up the utilization of the power of discrimination one becomes sorrowful.
30. Now, let this be enough of this talk. Recognize the doer. The wise one will not miss what is good for oneself.