1. Brahman cannot be avoided, cannot be pushed aside, and does not subside.
2. Brahman cannot be broken, cannot be cut, and cannot be pushed away even if one tries.
3. Brahman is continuous, it cannot be divided into parts. In Brahman there is no other thing. However, the question arises as to how the universe has appeared in it.
4. How have the mountains, stones, boulders, peaks, many various places, and even the structure of the earth itself, appeared in Parabrahman, the Absolute Reality?
5. Earth is in Brahman, and Brahman is in the earth. When looking into this, each one is clearly seen in the other.
6. The earth has made its expanse in Brahman, and in penetrating Brahman, the earth is also penetrated by Brahman. When enquiring into this, it can actually be seen.
7. To say that Brahman has penetrated the universe appears to be correct, but to say that the universe has penetrated Brahman does not sound proper.
8. Even if one says that the universe has not penetrated Brahman, it is still there quite naturally, in Brahman. This experience is seen by everyone.
9. The listeners have put forth the objection that how this has happened must be explained, and that some inquiry and deep thought must be given to this riddle.
10. Here some doubtful thoughts have been expressed. Now, please listen to the answer in silence with alertness.
11. If we say that the universe is not there, it still has an appearance, and if it appears, it it is certain that it will be destroyed. Now the listeners are requested to listen and understand this.
12. At this the listeners became excited and said, "We are listening to you attentively. Please tell us the right answer according to this occasion."
13. When a lamp is lit in the sky, it does not happen that the lamp somehow makes the sky move aside. This can easily be seen by the listeners.
14. Even water, light, and wind all together cannot move the sky aside. The sky is dense and spread out everywhere, how can it be moved?
15. And even though the earth has become solid and penetrates the sky, the sky still remains, permeating everywhere, even through the interior of the earth.
16. The actual experience of the situation is that whatever becomes gross eventually gets destroyed, but the space remains as it is and does not get disturbed.
17. When seen as being separate, it is called the sky, when it seen as naturally not being separate, space is called Brahman.
18. Space does not move. Its distinctive quality of being space is not easily understood. Understand that if there seems to be any appearance attributed to Brahman it is actually the space element.
19. Space appears to be like Attributeless Brahman, but if it is imaginable or is known by some inference, it is the space element and is conceptual.
20. If it appears to the imagination, or is conceptual, understand that to be the space element. Parabrahman is void of any appearance or modification, and is incapable of being represented by any simile or being comprehended by any conceptual modification.
21. Space resides among the five elements, thus it is called space. While it is only a small fraction of Brahman that is within the elements, space itself is nothing but Brahman.
22. The four elements of wind, fire, water, and earth all take form and then vanish. How can they be called changeless, or be said to have really affected space?
23. When earth dissolves, water remains, and when water dries up, light remains, and when light is extinguished, wind remains, and then, even the wind disappears.
24. That which is false comes and goes, and this occurrence makes it seem like that which is True gets destroyed. How can it ever be experienced that what is True gets destroyed?
25. That which is seen appears to be real because of delusion. If examined thoughtfully, what is there? How can this world that is rooted in delusion be called True?
26. When searching through this delusion, it is seen that nothing is there. Who can say that anything has differentiated itself from anything else? Saying that the Illusion has differentiated itself from Brahman, is basically only false delusion.
27. When the form of Illusion is known to be false one may say that it is different from Brahman. However, whatever is basically false can only create something that is false.
28. No one stands to lose anything by saying that what is false has done many things. However, the wise understand that even though they say that the false done has done many things, all of it is not True.
29. Everything that is visible is like a tiny poppy seed in the ocean of Parabrahman. Understanding within increases according to your intellect.
30. If the intellect is expanded, it becomes large enough to encompass all of space. Seeing in this way, the entire universe appears small like the fruit from a wood-apple tree.
31. If one expands one's state larger than that, the universe appears like a small berry. Taking the form of Brahman, there is no universe at all.
32. When one becomes expansive beyond all limit through the power of discrimination, the universe seems smaller than the seed of a banyan tree.
33. The more expansive one becomes, the smaller the universe appears to be. Being complete in oneself, there remains nothing to be seen.
34. When due to delusion one becomes small and considers oneself to be the body, then how can he be more expansive than the universe?
35. One should enlarge one's state so much that it is spread out to such an extent that no personal state exists. Then the completeness of Brahman permeates everywhere on all sides.
36. If you can imagine taking a small thing like a little bit of gold and spreading it out over the entire universe to cover everywhere, visualizing that principle is similar to what is being said about making oneself more expansive.
37. When the Reality engulfs the small state of mind, the small state of mind breaks apart and dissolves. Then the Self without attributes alone remains, as it is.
38. Now your doubts should have been cleared. The listeners should not hold on to any doubt. If there is still some doubt remaining, then look clearly with the power of discrimination.
39. Doubts are cleared with discrimination, and with discrimination one gains contentment. With discrimination there is self-surrender and liberation.
40. Leaving behind the notion of liberation, with discrimination one sets aside the primary premise presented in the doctrines and statements of the Vedas, and in the "final conclusion" the Self is Self-evident. No other proof is required.
41. These answers emanate out of experience. Investigate and give deep thought to what is Essence and what is non-essential. With persistent meditation and reflection, one arrives at the revelation of the Self.