1. When a speaker gives spiritual discourse it is very beneficial for many people. The speaker should not become irritated when listeners ask many questions, and the consistency of the teaching should not be lost.
2. When doubts are raised by the listener, they must be cleared immediately. It should not happen that what you say contradicts your previous statements.
3. If something that is said contradicts what has been said previously, everything said appears to be absurd. In this way, one finds oneself caught in many difficult situations.
4. If a swimmer wants to save others from drowning, but cannot swim well himself, how can he save others? In such a case, the listener's doubts remain unresolved.
5. If the speaker talks about how everything gets destroyed, and with the next breath says that everything is Essence, this will only create confusion and make it very difficult for the listeners to go beyond Illusion and give it up.
6. Whatever subtle terms the speaker uses in discourse, he should be able to explain them clearly so that the listener is convinced about what is being said. Only then can the speaker be called a thoughtful person.
7. A good speaker must be able to give the explanations about Brahman, the Primal Illusion, the eightfold manifestation, ShivaShakti, God with six qualities, and the state of the equilibrium of the gunas.
8. He must be able to explain the half-male and half-female form of God, the creator and his creation, and the original subtle stirring of the gunas which gives rise to the three gunas.
9. He should be able to explain the primary premise that is presented in the Vedas and the extent to which it is considered to be useful. The person who can explain this and who can also explain subtle concepts in various ways is a blessed sage.
10. A good speaker does not get carried away by excessively lengthy narration repeatedly saying the same things. He is able to bring the listeners to the experience of That which cannot be conveyed in words.
11. The speaker must be careful when at one moment he says that only pure Brahman alone exists, and then says that "All is Brahman," and then in the next moment says that Brahman is the seer, the witness, and the power that moves everything.
12. If he says that the unmoving Brahman has itself become the moving visible creation, or that the moving creation is Brahman, this will in many situations only create confusion and arguments without any clear conclusion.
13. It is an error if he states that the moving and the unmoving are both only Life-Energy that appears in different forms, yet cannot explain their distinct natures.
14. In this way, he unnecessarily creates confusion in people's minds that cannot be resolved. This only results in many opinions and causes a lot of confusion.
15. If he says that Illusion is Parabrahman, and that Parabrahman is a delusion, this only reveals the delusional nature of his knowledge through his speech.
16. If he forcefully makes references to the scriptures, yet gives explanations that have no basis in experience, and is then questioned about his statements, he becomes extremely agitated in his mind.
17. One who calls himself knowledgeable and expects something in return is truly pitiful and cannot really speak the Truth. A good speaker must be able to give conclusive explanations about That which is Essence and what is non-essence.
18. The state of one who is knowledgeable but has no actual experience is like that of a doctor who praises some medicine which is not a remedy for anything.
19. Where discrimination between Essence and non-essence is not discussed, and there is no examination and inquiry into one's True Form, only the darkness of ignorance prevails in that place.
20. When one says that everything is only Brahman, where is there any place for consideration about virtuous and wrongful behavior, heaven and hell, or discrimination and lack of discrimination, when all is said to be the same?
21. In such a case, the listener is led to believe that virtue and the lack of virtue are to be considered equal, and that conviction and imagination are both only forms of the one Brahman.
22. When everything that is sweet is said to be only sugar, how can the true nature of the sweetness of sugar be selected? In the same way, when everything is said to be Brahman, how is one to understand what should be selected and what should be discarded?
23. Similarly, when Essence and non-essence are said to be one, only thoughtlessness and the lack of discrimination gets strengthened. How can there be any place for thoughtfulness and inquiry there?
24. Where the respectable and the despicable are considered the same, what can be gained from that? Those who are intoxicated with wealth, and get carried away by it, indulge in irrelevant and nonsensical talk.
25. In the same way, one who is under the delusion of ignorance gets deceived and firmly believes in his mind that everything is Brahman. To him the virtuous person and the wrongdoer are one and the same.
26. What remains to be said if such a person considers renunciation of everything to be the same as unbridled indulgence in sensual pleasures?
27. These distinctions have been created by God and no one can speak of discarding or breaking this law. A morsel of food which is meant to be put in the mouth, cannot be put in the opening of the anus.
28. The object that is appropriate to any sense organ is only fully enjoyed by that organ. This is the natural order in God's creation. This rule cannot be broken, otherwise nothing would survive.
29. All of this is the deception and delusion of Illusion. Whatever is said without actual experience is only a false argument. It is like the speech of a servant who has gone mad and just babbles on meaninglessly.
30. Listen to the explanations of the one who speaks from the Knowledge gained through actual experience. By listening to such a person Self-Realization is gained immediately.
31. Understand what is absurd and incorrect. A blind person can be recognized by the way that he walks. Whatever is said that is without real substance should discarded like vomit.