1. The three gunas are the functioning of the combination of the formless (Purusha; primordial male principle) and the active eight-fold creation (Prakriti; primordial female principle). In the vacillation that is the activity of these two, the eternal unqualified Reality that is neither masculine or feminine is forgotten.
2. The great-grandfather (Purusha) is obscured by the grandfather (Vishnu), and the father (Brahma) is killed by the son (Shiva) with his activity. In all of this, the four of them have lost track of the King (Parabrahman).
(Editors note - Here Samartha Ramdas is being very poetic in his imagery and usage of words. The meaning of this symbolism can be gleaned by thinking about this stanza in different ways. The great-grandfather can be said to be Purusha or Moolamaya (Maya prior to the appearance of the gunas), the grandfather is Vishnu or Consciousness (or Sattva Guna), the father is Brahma or the Creator (Rajas), and the son is Ignorance or the objective world (Tamas) which has lost track of its origin. The main point is basically that what is more subtle is obscured by the less subtle, and that the original still Essence (the King) is forgotten in all of this activity.)
3. God is alone, hidden inside the temple. If we worship the temple, the worship reaches him. In the same way, worship that is done in creation reaches him.
4. Two names (Purusha and Prakriti) are given to the one Supreme Self. People have imagined this, but if we use the power of discrimination, it can be seen in actual experience that these are but two names for that which is only One.
5. The Reality is neither masculine nor feminine. This has only been imagined by people. When properly investigated, it is seen that nothing like this exists.
6. In the Marathi language, the word for river is feminine and the word for stream is masculine. These words are used like this by everyone. However, if some thought is given to this, it can be seen that water is only one, and that there are no male or female bodies that can be found with regard to water.
7. One does not know one's Self and when trying to see it, it cannot be perceived. If one tries to see with the aid of something else, it cannot be seen because there is no apparent unity in the vast expanse of things.
8. The one Self alone has assumed many forms and alone pervades all forms, yet it cannot bear its own commotion.
9. The Self, being one, appears as many. Even though the Self appears as many forms, it is One, alone. This strange phenomenon is evident in all living beings.
10. Water resides in all the various types of vines, even though the water is not evident by looking at the forms of the vines. Without water the vines cannot survive.
11. In amongst a group of trees and plants there is some water contained there that they all share, but each tree grows separately. There are also many types of plants that grow in the sky taking their moisture from the air.
12. They grow apart from the ground, but they do not become dried up. In fact, they grow strong in their respective places.
13. The trees move because of the presence of God in them. If the life quality of God was not there, they would become dry wood. This is easily seen. It is not difficult to understand.
14. There are some plants that grow on trees high in the sky. Their roots do not penetrate the earth at any time.
15. When plants and trees decay they form green manure for other trees which feeds the cycle of growth and decay everyday. Some speakers are like trees that spread their words out like branches with many leaves inspiring thoughtfulness and analysis.
16. What has happened in the universe has already happened and people try to explain it using their imagination, while one who is knowledgeable and wise understands everything beyond the words.
17. Some have understood but have no conviction or realization. Some have conviction, but do not have knowledge. Without actual experience everything is only based upon imagination and speculation.
18. One must see for oneself and understand That which is the most superior of all. If you realize this, you find only your own Self in the universe.
19. Those with inner understanding and conviction are of a high caliber, while those who make an outward show are in a backwards state. How can fools know what the wise understand?
20. If one pleases the minds of others, even strangers will praise him. However if people's minds are not pleased, even a good meal will not make them happy.
21. It can easily be seen that things actually happen like this. Keep your attention on That which is beyond concepts. If one who is alert meets another who is also alert, both people feel content.
22. If there is a merging of the two minds, the unseen is seen and there is a crossing over of the revolving cycle of the transient world appearance and one knows oneself to be beyond it.
23. Once the unseen is seen, it is known to be very close within oneself. It can never be seen with the physical eyes.
24. In all of the many bodies there is movement and continuous activity. Parabrahman, the Absolute Reality, is eternally unmoving, permeating everywhere.
25. That which is moving moves from one place to another. When it moves from a place it ceases to be in that place. Thus, the moving can never be present everywhere at all times.
26. The moving does not know the entirety of the moving, nor can it comprehend its expanse. Thus, how then can it ever experience the limitless unmoving Reality?
27. Fireworks move across the sky, but can never reach beyond the sky, as their nature is to be extinguished there in the sky.
28. Similarly, the nature of the mind is to function on the side of the moving, so how can it ever it recognize the Reality? Not being able to recognize the attributeless, it is unsuccessful in knowing the Reality and says that everything is Brahman.
29. When there is no investigation into Essence and non-essence, there only the darkness of ignorance. As with an ignorant child, the True is not recognized and the false is taken to be real.
30. The five elements arise from the Great Causal Body of the universe (Moolamaya). However, the interpretation of the "Great Statements" (Mahavakyas) is different from this. (They say that "Only Brahman Exists.")
31. Understand that God is the greatest element, which is the great principle of Consciousness. This is the pinnacle of aspiration, as all spiritual endeavor and worship ends there.
32. Action (karma), worship (upasana), and Knowledge (Jnana) comprise the three divisions, or prescribed paths found in the Vedas. However, with the realization of Parabrahman, Knowledge (Jnana) dissolves away into Supreme Knowledge (Vijnana).