1.
You have obtained the essence of the knowledge of the adviteeya (non-dual), avinaashee (indestructible) Atma. You are an Atmagnya (one who knows the Atma). You are dheera (resolute). Then, why are you involved in earning wealth?
2.
A person who does not know a sea shell is greedy for the silver in it. In the same way, a person who does not know his own swarup gets deluded into being attracted by sense objects.
3.
‘I am the adhishthaana chaitanya (the consciousness that is the substratum), the sea on which the world is seen like waves.’ Knowing this, why are you running hither and thither like some impoverished beggar, seeking sense objects?
4.
‘I am the extremely beautiful, pure consciousness.’ Having heard this from your Guru and the Shastras, if a person is addicted to the sensual indulgences of the janane`ndriya (organs of reproduction), he gets malinataa (sullied)
5.
It is very surprising that even the mind of a person who knows that all the drishya padaartha (seen objects) are in him, and he is in them, has the vive`ka (discrimination), has mamataa (emotional attachments). This should never be the case.
6.
The advaya-vastu (non-dual object; the Atma) has no bhe`da (differences) of sajaateeya-vijaateeya-svagata (of the same group, of a different group, within itself). When a person has nishthaa (faith) in this, and has reached a firm conclusion of the nitya (eternal), mukta (liberated) swarup of the Atma, it is extremely surprising that he is enslaved and troubled by kaama (lust) due to past habits.
7.
Kama is the enemy of Gnan. Everything connected to the body is trapped by death. It is extremely surprising that in spite of knowing this, you become weak and yearn for bhoga.
8.
It is very surprising that a person who has given up all interest in the bhogas of this world and other realms, and has developed the ability for the vivek of nityaanitya (the eternal and the transient), is also afraid of losing awareness of the vishaya (sense objects).
9.
A dheera person always has aatma-drishti (sees everything as his Atma), whether he is offered bhoga or abused. Neither does he feel pleased not angry.
10.
A Mahatma uses his body with the same attitude as the use of other people’s bodies. Why should such a person feel agitated, whether he is praised or criticized?
11.
A sthitapragna (enlightened person) feels no surprise about anything. He considers the world to be a magic show. Why should he be afraid when faced with death?
12.
A Mahatma’s chitta-vritti (mental state) is not disturbed even by the prospect of Moksha or a nirvikalpa Samadhi (total absence of awareness). He feels aatma-gnaana-tripti (the contentment of the Gnan that he is the Atma). Who can compare with such a Mahatma?
13.
Why should a sthitapragna, who knows that the perceived world has no real substance, start thinking about what is worth accepting and what is worth giving up?
14.
Once a person has washed away the colors of desire from his antahkaran, driven out dualities like sukha-dukha, and is untouched by any whiff of hope or yearning, he remains unmoved by sukha and dukha, whether his praarabdha (fruits of past actions) bring him bhoga or not.