1. If one tries to hold it, it cannot be held. If one tries to give it up, it cannot be given up. Parabrahman is always present everywhere.
2. It exists everywhere in all directions. Even if trying to turn away from it, it is always in front of us. It is not possible to turn away from it in any direction.
3. When a person who is sitting down stands up and walks away, the space that is there always remain the same. Even if we look in all directions, space is always there in front of us.
4. In whatever direction beings turn, space is all around them in every direction. Even with great effort, it is not possible to move out of space.
5. Living beings see in all directions, and space is present there, facing them. It stands on the heads of all, like the midday sun.
6. However, the sun is only in one place, so this simile is not entirely fitting for Parabrahman. This example was just given in order to make some analogy.
7. Many pilgrimage places are visited and pilgrims go to a lot of trouble to see them. Nothing like that is required to realize Parabrahman. It is always in the same place that one is sitting.
8. Whether a living being remains sitting in one place or goes running about with great speed, Parabrahman is always there with that being.
9. Just as a bird flies around in the sky, and there is only sky all around it, in the same way, Parabrahman pervades everywhere.
10. Parabrahman is empty, yet it is also densely permeating everywhere. It is the end of everything that ends, and is always present in everyone at all times.
11. The entire visible creation is permeated by Brahman, both outwardly and inwardly. What can be used as a comparison to its purity?
12. It permeates the abode of Vishnu, of Shiva, of heaven, in the kingdom of Indra, in the fourteen worlds, and in the netherworld which is the domain of the divine serpent Shesha.
13. From Kashi to Rameshvar (these are holy places, but also metaphors for the Pure Consciousness and the Self), it permeates everywhere without limitation. Even by going beyond all appearances, there is no end to it that can be found.
14. Parabrahman is One, and alone. It permeates everything at the same time. It touches everyone, and resides in all places.
15. Parabrahman does not get wet in the rain, nor does it get soiled by mud, nor does it get carried away by floodwater.
16. It is always present in front, behind, and to left and the right. It permeates all beings, high and low.
17. The container that is space is full but it is never over-filled. It is spread out everywhere beyond imagination.
18. Space is one substance which is indifferent to everything, and it is not touched by the visible appearances that appear within it. However, understand that Parabrahman is different from space in that it has no appearance or perceptible objects in it.
19. Understand that for the saints and sages with the highest experience, for the gods and demons, and for human beings, Parabrahman is the place of rest and peace for all.
20. Where can one go, or what can one see, that can be called the end of Parabrahman? It is impossible to define it as anything.
21. It is neither gross nor subtle. It is not like any other substance. Without seeing with the eyes of Knowledge, there can be no contentment.
22. When the body and the universe are dissolved, Parabrahman remains without any appearance. From here to eternity it is like empty space.
23. It is true that Parabrahman is all-pervading, but this statement is only true as long as there is a visible creation. Without the visible creation, how can it be said to be pervading anything?
24. There is no word that can describe Parabrahman, and the imagination cannot conceive of it. That invisible Reality which is beyond imagination must be recognized with the power of discrimination.
25. Pure Essence is in the listening, and can be experienced through meditation. Upon gaining Supreme Knowledge, one effortlessly becomes "no-mind" (unmana).
26. The fruit of spiritual practice has been obtained, and the worldly life has been fulfilled when the attributeless unmoving Reality is firmly realized within.
27. The nature of Illusion and all of the elements has been explained and analyzed completely. When the goal has been reached, there is no further need for spiritual practice.
28. Whatever was seen in the dream has disappeared upon awakening, and one naturally becomes speechless, unable to describe That which cannot be told.
29. Like this, understand through the power of discrimination. The indications about it should be used to gain actual experience. In that experiential understanding, the cycle of birth and death is reduced to nothing.
30. Being pleased with his devotees, Lord Rama has benevolently given his blessing, and these words have flowed out by his power, in the form of this text named Dasbodh.
31. By listening to and studying the twenty chapters of this Dasbodh, one who reflects on what is contained here, gains "Divine Understanding" (Paramartha).
32. By studying the twenty chapters and two hundred sub-chapters of Dasbodh with perseverance and patience, one begins to understand the exceptional Knowledge that is beyond the intellect.
33. There is a custom to praise this book, but what is the purpose of only praising the text? One must verify the evidence that is presented here and gain the experience of what is explained in this book.
34. The body is made up of the five elements, and the doer of everything is the Self. How then can it be said that this poetic composition was created by a human being?
35. God is the doer of everything, so how can it claimed that this poetic skill came from a human being? Do not even entertain such a statement as being true.
36. When all of the eight bodies are discarded, and when the elements are dissolved one into another, everything disappears. What then remains that can then be called as one’s own?
37. Now, the activities of investigation and reflection have been explained. Don’t unnecessarily become deluded by Illusion. God has now narrated everything step by step in a methodical sequence.