1. The speaker said, "Dear one, why are you asking about that which has not happened? Nevertheless, I will give you some explanation so no doubt will remain.
2. It is because of the rope that there appears to be a snake, because of water that ripples appear, and because of the presence of the sun that a mirage appears.
3. It is because of imagination that a dream appears, because of the shell that there is a resemblance of silver, and because of water that ice is formed for a short time.
4. It is because of earth that a wall is constructed, because of the sea that waves appear, and it is because of the eye's lens that an image appears.
5. Because of gold there are ornaments, because of threads cloth is seen, and it is because of the turtle that its claws and limbs are extended and withdrawn.
6. It is because the ghee is present that it becomes liquid or solid, it is because of the water drying in the lagoon that salt is formed, and it is because of an object that its image is reflected.
7. It is because of the earth that trees exist, it is because of trees that there are large shadows, and it is because of metals that the qualities of superior or inferior colors and qualities are considered.
8. So, now let this be enough of these examples which are dualistic. They do not really apply to non-duality, yet one cannot speak of non-duality without making reference to duality.
9. It is because of appearances that the world appears, because of visibility that something becomes visible, and because there is no simile for the invisible, it is said to be beyond comparison.
10. Without conceptualization, there cannot be any intention, without visible objects, there can be no similes given, and without giving examples of duality how can duality be understood?
11. The creation of God is so marvelous that even Shesha, the thousand headed serpent that supports all of creation, cannot describe the endless number of universes with his thousand mouths.
12. The Self, Paramatman, is the Supreme God, who is the doer of everything. Because of him, the vast expanse of this universe has appeared.
13. He bears an endless number of names, and creates innumerable energies. The wise understand that he is Primal Being (Purusha).
14. The recognition of this Primal Beingness is itself the "Primal Illusion" (Moolamaya; Prakriti). The action of doing anything and everything comes only from there.
15. However, this should not be revealed openly because people will put off doing spiritual practice instead of making some effort to see what is true.
16. Everything has come from God, and this is known by everyone. However, this God must be recognized.
17. The explanation of this is given by the accomplished (Siddhas), but it is not understood by aspirants if the mind is not mature.
18. The individual exists because of the attribute of ignorance, Illusion exists because of Consciousness (Shiva), and the "Primal Illusion" (Moolamaya) exists because of God.
19. The Primal Illusion which holds immeasurable energy and active power is the cause (of creation). To understand this, it must be experienced.
20. The Primal Illusion is itself Primal Being. That itself is "Lord of All." It is this "Lord of the Universe" (Jagadisha) that is given an endless number of names.
21. The whole of Illusion is expansive, but it is really non-existent. The depth of this statement is very rarely understood.
22. What is being indicated is beyond words and can only be understood by Self-experience. This type of understanding is not possible without keeping the company of the saints.
23. The statement that Illusion is itself Primal Being is not easily understood by the spiritual aspirant, but still, who is it that is named "Lord of the Universe"?
24. It is a correct statement to say that the nature of illusory objects is to have name and form. The listeners should not have any doubts about this.
25. Now, let this be enough talk about this, the doubt raised earlier still remains. How has the Primal Illusion come from That which is formless?
26. How does this false mesmerism come into play? Now, it will be made entirely clear how this happens.
27. In the still empty space, the wind began to stir. In a similar way, the awareness of the Primal Illusion arose.
28. It can never be said to be true that by the stirring of the wind somehow space became broken.
29. Like this, the Primal Illusion arose while that which is without attributes remains unaffected. By this example, the previously expressed doubt is resolved.
30. The wind was not originally existing. The Primal Illusion should be understood to be like this. Even if you call it true, it only disappears again.
31. What is the form of wind? The Primal Illusion is seen to be similar to this. It is perceived, but its form is not seen.
32. We say that the wind is real but it cannot be shown. If we try to look at it, only dust is seen.
33. The Primal Illusion is similar to this, it is perceived, but it is not seen. Afterwards, it proliferates as "Illusion as Ignorance" (Avidyamaya).
34. Just as appearances disappear in the sky because of the wind, in the same way, the world appearance disappears because of the Primal Illusion.
35. In the sky, the clouds are not there, and then they suddenly appear. Similarly, the world is seen to appear like this, because of Illusion.
36. Nothing is there in the sky, and then suddenly clouds appear. Like this, the visible world appears in the same way.
37. Because of the clouds it seems that the stillness of the sky has disappeared, but as the base, it always remains the same.
38. Like this, because of Illusion it is felt that That "which is without attributes" (nirguna) has become "with attributes" (saguna). However, if we look into it completely, it is as it always is.
39. Even though the clouds appear and disappear, the sky remains as it is. In the same way, attributeless Brahman does not take on attributes.
40. The sky appears to be touching our head, but it just is, as it is. Similarly, one should understand with confidence that attributeless Brahman is as it is.
41. Looking above, the sky appears to be blue everywhere. This should be understood to be a false appearance that is only perceived to be real.
42. If one lays down and looks up at the sky, it looks as if it is curved and that it covers the earth in all directions, but it is really open and free.
43. Mountains, when seen from a distance appear to be blue in color, but they are not really that color. Similarly, understand the attributeless Brahman to be untouched by appearances.
44. While on a moving chariot, it feels as if the land is moving even though it remains motionless. Similarly, understand that the Absolute Reality is attributeless.
45. Because of the passing clouds the moon appears to be moving in the opposite direction, but this is only an illusion. Only the clouds are moving.
46. Because of heat waves, the sky looks like it is vibrating, but it really always remains motionless.
47. Similarly, the Reality, or "Self Form" (Swaroopa) appears to have taken on attributes, but this is only imagination which is untrue.
48. Illusion is like a trick of mesmerism which is ever-changing, while Reality is eternally still, as it is.
49. Reality is without any parts, but Illusion makes it seem to have many parts. The nature of Illusion is like this, it appears, but it is not really there.
50. When looking into Illusion, it is not really there at all, yet it appears to be real. It appears and disappears like the clouds.
51. Illusion arises like this. In the attributeless still expanse of Reality the inspiration of "I Am" (Aham) arose. This inspiration is itself Illusion.
52. All activity appears as the "Illusion with attributes" (Gunamaya). Nothing ever happens in that which is attributeless. Creation and destruction only appear to exist in the one True Form.
53. It is like when one has blurred vision and sees what appears to be an army in the sky, but it is unreal.
54. Now I have explained how the false play of Illusion occurs while keeping aside a lengthy description of the various characteristics of the five elements.
55. The five elements have their origin in the movement of the wind in the form of OM. The meaning of this is understood by the alert Knowledgeable Ones (Jnanis).
56. The restless nature of the Primal Illusion is itself the characteristic of wind. It is in this activity of wind that the subtle elements appear as visible forms.
57. It is in this manner that the previously unmanifest five elements became manifest during the process of creation.
58. Understand that the property of the Primal Illusion is that it is itself the five elements. This can be understood only with the subtlest vision.
59. How can desire as "word" arise without the stirring of the wind in space? Understand that the energy of this desire is itself the form of light.
60. Know that softness is itself water, and hardness is the earth element. Understand the Primal Illusion to be like this in the form of the five elements.
61. In each of the elements, there is the intermingling of all five elements. All of this is understood by seeing subtly with minute observation.
62. Afterwards, the elements appear in more gross form, but even then, they are still intermingled with each other. Like this, Illusion has spread out as the appearance of the five elements.
63. Whether one sees the Primal Illusion at its root, or as ignorance in the world, or heaven, or death, or in the netherworld, it is all only consisting of the five elements.
64. The one True Form exists at the beginning and at the end, and the five elements occupy the space in between. The listeners should understand that the Primal Illusion is itself the five elements.
65. Here a doubt arises. Be alert and listen attentively. The five elements are said to have come into existence from one quality which is ignorance, or Tamas (Tamoguna).
66. As the Primal Illusion is said to exist prior to any attributes, how can the five elements exist there? This is the doubt that listeners have raised.
67. The listeners have raised this doubt, and the answer is given in the next sub-chapter.