Explanation of Above and Below

1. It is the Primal Illusion (Moolamaya) alone that is root of many modifications. It is the subtlest form of movement which occurs in the unmoving stillness.
2. The Primal Illusion is of the nature of awareness that is the original root desire, the original determination (concept). It is God that is identifiable as being endowed with six pure qualities56.
3. It is called various names such as Purusha/Prakriti, Shiva/Shakti, half masculine/half feminine, etc. However, the Primal Illusion is the root of all this and is the "Light of the Universe."
4. This original desire or movement in the Primal Illusion is of the nature of wind. The three gunas and the five elements arise from this wind.
5. For example, if we look at a vine, its roots are deep in the earth and the leaves, flowers and fruits spring forth out from the roots.
6. In addition to these there are many colors, shapes, changes, and varieties of tastes that come forth from within the roots.
7. If the root is broken open, none of this can be seen inside. It is all only found once the root begins to grow day by day.
8. In the case of the manifest universe, the vine can be thought of as starting out beginning to grow high up on a cliff with the roots moving forcibly downwards, expanding as it stretches out as the visible world.
9. Like this, the five elements and the three gunas have their origin in the Primal Illusion. The understanding of this must be confirmed in actual experience.
10. This vine grows continuously and is adorned with many changes and modifications which in turn create many more changes and modifications.
11. This vine of manifest creation sprouts many branches and stems from which grow an endless number of offshoots.
12. Many fruits fall and then more grow to replace them. This process of coming and going is happening continuously.
13. Some offshoots get dried up and more sprout up in their place. Like this so many appearances have come and gone.
14. Leaves fall off and new ones sprout. The same is also true for the flowers and fruits. In this process, innumerable beings come and go in this world appearance.
15. Sometimes the entire vine gets entirely burnt up, and then a new one sprouts forth again. The meaning of this should be investigated and understood in one's own experience.
16. When the root is dug up and taken out with Knowledge based in direct experience it is completely uprooted and stops growing entirely.
17. The seed is present in the beginning and at the end. It is also present in essence in-between in the form of water. Like this, its nature is spontaneously spread out everywhere.
18. It is from the root that is created from the seed that all things come to be known. The essence, which is the seed, is effortlessly present there in all of the parts.
19. Things disappear and appear and disappear again in the repetitive cycle of experience. Only the one with Self-Knowledge is not part of this cycle.
20. Even though we say that the Jnani is not part of this cycle, this is something that is required to be understood inwardly. How can ordinary people understand it?
21. All activities are done by the strength of the Inner-Self, yet it is invisible and is not known. How are the poor people to know it if it cannot be seen?
22. Enjoyment of sense pleasures takes place only because of the Inner-Self. Nothing can happen without it. To know the Self, one must give up the gross and rest in the subtle.
23. That which is our own mind is one with the universal mind. Due to the many changes of the different bodies, that which is One seems to have become many.
24. The pain in one finger is not known by another finger. The same principle applies to the hands, feet and various other organs.
25. If one body part does not know the experience of another body part, how can one's mind understand the experience in the minds of others? It is like this that the minds of others are not known.
26. Many different plants grow and appear due to the presence of water, which is only one. When a part of a plant is broken off it gets disconnected from the water and dries up while the remaining parts of the plant remain fresh and blooming.
27. Understand with this simile how the Self has become differentiated. On the relative level one person does not have the same experience of another, but for the Self who is the knower, there is no difference.
28. The appearance of differences in the Self is only because of the differences in the varieties of bodies. This is understood by those who are knowledgeable.
29. The wise look, listen, and understand by examining the mind. They inwardly understand everything quietly and secretly.
30. Such people protects and care for many people, and are able to understand their minds. In their wisdom they understand everything.
31. All living beings try to first see what is in the mind of another before they put their trust in them.
32. Forgetfulness follows remembrance. This is directly experienced by everyone. Often it happens that one loses something that has been put away somewhere.
33. Sometimes what has been said by oneself previously cannot be remembered. An endless number of concepts arise in the mind, how can they all be remembered?
34. Like this, the wheel of movement revolves. It is straight in some places and crooked in other places. One is the "King of Gods" through remembrance, or a beggar through forgetfulness.
35. Remembrance of the Self is to be God, and forgetfulness of the Self is to be a demon. The combination of remembrance and forgetfulness is to be a human.
36. Therefore, understand the effects of these two qualities of remembrance and forgetfulness. One is to be like God, and the other is to be like a demon. Understand this through actual experience in the mind by utilizing the power of discrimination.
37. Use discrimination to understand the power of discrimination. Recognize the Self with the Self. It is like seeing your own eyes by looking at them in the mirror.
38. The gross only comes into contact with the gross, and the subtle can only be understood through the subtle. The subtle indications about the Self can only be known subtly by the Self.
39. Thought is understood with thought, and mind is understood with mind. The minds of other's are known by becoming one with them.
40. In the wholeness of remembrance there is forgetfulness. This is where the concept of differentiation comes in. This is a lop-sided perspective that can never become complete.
41. As learning continues, what has been learned in the past is forgotten. It is like a light in front and darkness behind. As new things are remembered, the things of the past are forgotten.
42. Understand that the fourth body (Turya; Consciousness) is the remembrance of the Self, and that deep sleep is forgetfulness. Know that both of these states are present in the body right now.