The attributeless Self is pure like the hollowness of sky. It is deep and thick, pure and always unmoving.

2

It is not broken or unbroken, it is more numerous than the multitude, it is vaster and subtler than the sky.

3

It is That which cannot be seen and cannot be felt, which is not created, and is not destroyed. That which does not come and does not go, is the Supreme Being, Parabrahman.

4

It is That which does not move, does not swerve, does not snap, does not break, which is not constructed, which does not sink; that is Parabrahman.

5

It is that which is always in front of you, stainless and pure. It occupies the sky and the nether world, and is in the hearts of all.

6

Brahman is indestructible and attributeless, and that which gets spoiled, is Illusion; that which is with attributes and which has a mixture of forms with attributes, and without attributes.

7

Those who are experts in Yoga are capable of discerning through this mud of illusion, just as a royal swan (Rajahansa) can select between milk and water.

8

The five elements are inanimate and with attributes. Yet, in everything, the supreme Self is all pervading. One can understand this if one learns to distinguish between what is real and what is unreal.

9

One takes the juice from the sugarcane and the rest is given up for molasses; similarly in this world, the Lord of the universe, Jagadeesha, should be understood by discrimination.

10

Juice is destructible and in a liquid form. The Self is permanent and steadfast. Juice is incomplete, the Self is pure and complete. This should be understood.

11

There should be something that is likened to the self for purpose of example. Then it can be presented as a simile and the concept of Self can be explained through some means.

12

In the Self, how can a situation called illusion develop there? It is like the breeze of air flown across the sky.

13

From the air arose the light from which arose water, and the earth appeared from there.

14

From the earth globe how many beings are born is not known. But Brahman occupies the space from the beginning up to the end.

15

Whatever has been created is bound to get destroyed. But Brahman pervades everywhere from the beginning without any change.

16

The sky existed before the pot existed, and the sky is experienced in the pot, but when the pot breaks, the sky is not destroyed.

17

Similarly, Parabrahman is pure like that. It is fixed and unswerving. The entire universe gets created and destroyed in it.

18

Whatever has been created has been occupied by Brahman already and when all is destroyed even then in destruction, Brahman remains.

19

Brahman is indestructible like this. The knowledgeable persons enjoy it by warding off the visible. In this way one obtains the real Self.

20

When the elements meet, it is called 'a Body" The knowledgeable search through the elements and past them.

21

When elements disappear without remnant, the body centered ego vanishes. The unification with the attributeless Brahman happens because of the power of discrimination.

22

If one looks at the body using the power of discrimination then one observes that element after element disappears, and that "I" am not belonging to the body-centered intellect.

23

When one searches oneself, then one finds that oneself is an illusory thing. When all elements vanish, what remains is the attributeless Brahman.

24

The attributeless Brahman is without unreal self. This is the secret of self-merger. Along with the elements, vanishes the delusion of you and me.

25

When one searches for 'I' it cannot be found. The attributeless Brahman however does not move. One's Self is that Brahman. But this cannot be understood without the teaching of the Sadguru.

26

When the entirety of essence and non-essence are searched, non-essence disappears. The essence that survives is the attributeless Brahman.

27

Earlier Brahman was explained. Everything disappears and becomes destroyed entirely. That which remains, is pure Brahman.

28

When with discrimination the visible world is destroyed. Only then, can what is essence, and what is non-essence, be realized.

29

Selfness was imagined by oneself. But upon searching, it is not found. When selfness disappears, the attributeless Self remains.

30

When the elements are eliminated, one realizes that "I am the attributeless Self." Why should one then exhibit selfness after the elimination of elements.

31

The self-ness disappears along with the elements. Then the 'attributeless' survives effortlessly. The merger of self is realized through the feeling of 'I am that".

32

When the merger of Self takes place, God and the devotee become one. A real devotee gives up separateness and becomes one with God.

33

The attributelessness has neither birth nor death; it has no sin or virtue. When one becomes one with the attributeless, he becomes liberated.

34

Living beings are engulfed by destructive ideologies, and become wound up by doubt. Having forgotten oneself, one asks "who am I?"

35

One who is entangled in principles and ideologies asks the question "'Who am I?" When one looks with discrimination one realizes "I am That." When one thus merges with the Self both attitudes disappear.

36

Beyond this, whatever remains that is one's own real Self. Saints attain this position. They are in the body, and at the same time they are beside the body.

37

The nature of rising douts does not disappear. Hence I had to tell again which I had already said. I had to do this because of the occasion. Listeners please forgive me.

Thus in Dasbodh, in the Teacher - Disciple conversation sub-chapter third named Creation of Illusion ends.