1. The listener said, "The description of Brahman has been given and the experience of it has come, yet there is still clinging to the thought of Illusion.
2. Brahman illumines and is within all of the visible Illusion. How can this duality be explained so the understanding is clear?"
3. The speaker responds, "Please be still and alert now. Concentrate your mind, and listen carefully to the explanation of Brahman and Illusion."
4. It is only the chattering of the mind that makes the dualistic statements such as "Brahman is real" and "Illusion is unreal."
5. That which knows both Brahman and the Illusion is the Fourth State (Turya). It understands all, and is the witness of all.
6. Listen to the signs of the Turya state which knows all. However, when the "all" is not there, what is there to understand?
7. The creation of imagination and decisions has taken place within the mind, but if that mind itself is proved to be unreal, who is the witness to all of these happenings?
8. The "Witness," the "Life-Energy," and the "Power," are attributes that are ascribed to Brahman. Understand that these are all wrongly applied to Brahman because of Illusion.
9. The three types of space are spoken of by giving the examples of the vast space that is spread out everywhere, the space in a room, and the space in a pot. Similarly, when attributes are ascribed to Brahman, the Illusion seems to be real.
10. As long as Illusion is thought to be true, there is assumed to be a witness to Brahman. With the disappearance of Illusion and ignorance, how can such duality exist?
11. Accordingly, when the mind which is the witness of all becomes no-mind, the Turya state, which is Knowledge itself, also vanishes.
12. When the mind to which duality appears becomes no-mind, the thoughts of duality and non-duality also disappear.
13. Duality and non-duality are indicative of a state of mind, or the focus of attention. When the dualistic state of mind is absent, where is there any duality?
14. That Knowledge which is without any states, is itself the fullness of deep satisfaction where the thoughts of Brahman and of Illusion are banished and absent.
15. The mind has imagined the ideas of Brahman and Illusion as a form of indication. However, Brahman is without imagination. The Jnanis understand this.
16. When that which is beyond the mind and intellect, and beyond imagination is experienced directly, how can there be any duality?
17. If you see duality, Brahman disappears, and if you see Brahman, duality disappears. Both duality and non-duality appear only in imagination.
18. It is the work of imagination that removes Illusion, and it is imagination as well that puts Brahman in its place. It is imagination that raises doubt, as well as removes it.
19. It is imagination that imagines bondage, and it is imagination that imagines satisfaction. It is also imagination that helps one to remember the thought of Brahman.
20. Imagination is the mother of duality, and in principle, Knowledge itself is also imagination. Both bondage and liberation are imagined only in imagination.
21. When the imagination is running strong, it imagines the creation of the universe which is otherwise non-existent, and in an instant it can imagine the pure nature of the Self which is unimaginable.
22. One moment it gets carried away imagining danger, and the next moment it remains steady, and then in another moment it imagines a perplexed state of mind.
23. For a moment it understands, and then for another moment it is in ignorance. One should be able to recognize the many modifications that this imagination creates.
24. Imagination is the root cause of birth, imagination is the fruit of devotion, and it is imagination alone that gives liberation.
25. Let it be like this, there are many aspects of imagination. If engaged with spiritual practice, the imagination gives satisfaction, otherwise it basically becomes the root cause of the experience of one's downfall.
26. Therefore, it should be understood that imagination alone is the root cause of everything, and if it is removed at the root, that is itself the realization of Brahman.
27. Listening, reflecting, and verifying in one's own experience, is what brings about true satisfaction. In this way, the false perception of Illusion is dispelled.
28. The conviction of Pure Brahman conquers imagination. With definite conviction doubt is banished and abandoned.
29. Like darkness that is destroyed in the presence of sunlight, how can the false imagination remain in the light of Truth?
30. In the light of Knowledge, false imagination is destroyed, and the congruity of the thought of duality collapses.
31. Eliminate imagination with imagination. It is like using one animal to catch another animal, or shooting down an arrow in the sky with another arrow.
32. Certain imagination can be considered more correct imagination, and by the power of that imagination, the incorrect imagination can be eliminated. Please listen alertly so this statement can be clarified.
33. The sign of the correct type of imagination is that it imagines oneself as attributeless. This type of imagination helps one not to forget one’s Self Nature.
34. Through continuous contemplation on one's identity as one’s Self Nature, the thought of duality dissolves, and one gains the conviction of the knowledge of non-duality, which is what is called correct imagination.
35. That which imagines non-duality is considered correct imagination, and that which imagines duality is considered incorrect imagination. The incorrect imagination is what is commonly called tainted or polluted imagination.
36. The meaning of saying that there is something that is considered correct imagination is that it leads to the firm conviction of non-duality, while that which is called incorrect imagination is said to be polluted in the sense that it imagines duality.
37. When the imagination of non-duality is utilized it shines, and at that moment, duality is eliminated. When duality disappears, the incorrect imagination vanishes along with it.
38. The wise understand that imagination is removed with imagination like this. When the incorrect imagination is gone, afterwards only the correct type of imagination remains.
39. With the correct type of imagination, one imagines one's Self Form. When imagining one's Self Form, one becomes one with it, and the imagination falls off.
40. When imagination is known to be false, one naturally is, as one's Self Form, without imagination. With such Self-conviction, imagination is totally annihilated.
41. The very moment that one's conviction becomes shaky, the imagination of duality springs up like the darkness that prevails after sunset.
42. It should also be understood that when Knowledge becomes tainted, ignorance increases. For this reason, one should not stray away from listening to spiritual dialogue.
43. Now, let this be enough of this talk. All doubts can be cleared in one statement. "You are not that imagination in which duality appears."
44. Having cleared the doubt that was asked earlier, this discourse is now finished. The listeners should keep their mind alert for what follows in the next sub-chapter.