1. When the Primal Illusion, which is of the nature of motion, does not exist, only the unmoving Brahman without attributes remains, like space, spread out everywhere.
2. The visible creation appears and disappears, but Brahman remains as it is, permeating everywhere like space.
3. Wherever you look, it is there. It is endless, and has no limit to its expanse. It is alone by itself. There is no other thing that exists.
4. If you sit above and beyond the universe you see only empty space. Nothing of the vast expanse of movement can be found there. There is only emptiness.
5. When the visible is removed through the power of discrimination, only Parabrahman pervades everywhere. It is not possible for anyone to imagine it at anytime as it is beyond the scope of the mind.
6. When looking above or below and everywhere in all directions, it is only the attributeless Brahman which is seen. Wherever the mind runs, it cannot see its limitlessness.
7. The visible moves, and Brahman is unmoving. The visible is known, and Brahman is unknown. The visible is understood, and Brahman cannot be comprehended with concepts in imagination.
8. Imagination means "that which does not exist." Brahman pervades everywhere. This is best understood by keeping in mind the essential meaning of the Great Statements ("Only Brahman Exists").
9. There is nothing as great as Parabrahman, there is no practice greater than listening, and there is no true contentment without understanding.
10. With the path of meditation, the "Ant's Way" (Piplika Marg), one gains realization slowly like an ant that makes progress little by little. However, one can fly like a bird with the "Bird's Way" (Vihangam Marg), using the wings of discrimination, and can reach the fruit immediately. The aspirant should understand the meaning of this in the mind.
11. There is nothing else that is real except Parabrahman. Praise and blame do not exist in Parabrahman.
12. Parabrahman is one homogeneous whole. There is nothing that can be used as a comparison to it. Only the great ones who are full of virtue understand it.
13. To be identified with the moving results in sorrow and suffering. There is no other peace than repose in the unmoving. Only those with "Great Experience" (MahaAnubhava) see and understand this.
14. Only one who earnestly inquires about everything from beginning to end gains the firm determination and inner experience of Parabrahman.
15. The entire creation is born out of conceptual imagination, and appears to be manifest in three ways. With sharp intellect one must reflect upon this with the mind.
16. The three attributes (three gunas) are born out the Primal Illusion (Moolamaya) and are limited in their expanse. It is evident that the five elements are also limited in their expanse.
17. The four types of species that have their origin on the earth with all of their various types of behavior that have propagated in creation, are found only in Illusion. The activities of creation end in Illusion, and there is nothing found beyond it.
18. The threefold signs found in creation can be understood by analyzing the explanation given about them. The listeners are asked to please listen with a clear inner-mind.
19. The Primal Illusion is of the nature of awareness. The root of this awareness is a subtle stirring of imagination, similar to the state of the subtle speech (Para Speech), which is prior to words in the form of an inspiration.
20. The root of the eightfold creation (the three gunas and five elements) is the Primal Illusion alone. Everything exists in it in a subtle seed form.
21. The Primal Illusion stimulates gross inert matter with its Life-Energy, thus it is called Chaitanya. This can be understood through subtle indications.
22. Through inquiry, one can realize that Purusha and Prakriti, the half-male and half-female principle, and the eightfold creation exist entirely in the Primal Illusion.
23. Intermingled together, the three gunas in their subtle hidden form are indicated as the being the "Great Element" (Mahat Tattva). This Primal Illusion is the hidden "Pure Consciousness" (Shuda Sattva) itself.
24. From where the three gunas become manifest is called the disturbance in the Primal Illusion (Gunakshobhini). Blessed are those sages who understand the nature of these three qualities.
25. The three gunas in hidden unmanifest form are very subtle in an intermixed state of balanced equilibrium. This subtle indication is difficult to understand, and is not understood by many people.
26. The three gunas arise from the Primal Illusion which is of the nature of motion that is limited in its expanse. By seeing this within, one gains experiential understanding.
27. From this motion arises the activity of the five elements which proliferates to a vast expanse. From these five elements the Earth is formed.
28. The first step of creation is the Primal Illusion. From this, the three gunas arise and give rise to the creation of the five elements and all of the objects in the universe. This is the second step of creation. Now, please listen to the third step of creation.
29. The Earth is the seed of many things. All living beings arise from the four streams of birth; from eggs, from blood (placenta), from moisture (the combination of heat and moisture), and that sprout from the ground (seeds). All beings, along with the four types of speech have spontaneously been created from the Earth.
30. All of the many species of living beings, and the four types of speech appear and disappear, but the universe remains. Like this, it can be seen that a great many beings have come and gone from this world.