Brahman is without attributes and formless, whereas the Illusion is with attributes and form. There is no end, or limit to Brahman, while Illusion has and end.

Brahman is pure, and immovable, while Illusion is unsteady and constantly changing. Brahman alone is without name, while Illusion appears in form, with name.

Illusion is seen, Brahman cannot be seen. Illusion is felt, Brahman cannot be felt, and Illusion gets destroyed, while Brahman cannot be destroyed, even at the final destruction of the world.

Illusion is created, Brahman cannot be created. Illusion can be demolished, Brahman cannot be demolished. Illusion attracts the ignorant, Brahman does not.

Illusion is born, Brahman cannot be born. Illusion dies, Brahman cannot die. Illusion can be grasped with the intellect, Brahman cannot be grasped.

Illusion breaks, Brahman cannot break. Illusion tears apart, Brahman does not. Illusion gets old and fades away, Brahman never perishes, it is indestructible.

Illusion gets modified and is subject to change, Brahman does not change. Illusion does everything, Brahman does not do anything. Illusion takes on many forms, Brahman is formless.

Illusion is comprised of the five elements and assumes many forms. Brahman is eternal and only one. The difference between Illusion and Brahman is known by using discrimination. Understand this with discriminative intellect.

Illusion is small and inferior, Brahman is great and superior. Illusion is without essence, Brahman is the essence. Illusion has boundaries, Brahman is boundless.

All Illusion is spread out in its entirety, and covers Brahman. The sages have singled out Brahman and cleared away the Illusion.

Just as you would take only the water after clearing away the moss, or you would separate milk from water and throw away the water, and keep the milk, similarly, cast off the Illusion, and experience Brahman.

Brahman is pure like the sky, Illusion is impure like the earth, Brahman alone is purely subtle, while Illusion takes on gross form.

Brahman cannot be perceived. Illusion is that which is seen. Brahman is uniform and unvarying, Illusion is by nature varying form.

Illusion is conceived as a visible object, Brahman is the inconceivable invisible Reality. Illusion can be proved with evidence, Brahman cannot be proved with evidence. Within the Illusion are seen both sides of an argument, Brahman has no sides and is beyond logic.

Illusion is the initial argument, Brahman is the final statement. Illusion is unreal, Brahman is real. Brahman has no purpose or cause to its existence, Illusion does.

Brahman is continuous and dense, Illusion is made up of five elements and is hollow. Brahman is always flawless, Illusion is old and tattered.

Illusion is created, Brahman is not. Illusion falls, Brahman does not. Illusion gets spoiled, Brahman can never be spoiled, it is just as it is.

Brahman exists always, Illusion disappears. There is no end to Brahman after the final destruction of the world, while Illusion vanishes.

Illusion is hard, Brahman is soft. Illusion is very little, Brahman is huge. Illusion can be destroyed, Brahman remains always.

That thing, called Reality, cannot be described, while Illusion can be. Time cannot consume the Reality, but does consume the Illusion.

A multitude of forms with many colors, are all acts of Illusion. Illusion breaks, Brahman is never broken. It remains just as it is.

Now enough of this expanding description. The animate and the inanimate are all Illusion. The Supreme God, Parameshwara, pervades everywhere, inside and out.

The Supreme Self, Paramatman, is different from all labels and attributes. It is like the reflection of the sky, which is seen in the water. The sky is not found inside the water, and remains unaffected by it.

Through analysis of the inquiry about Illusion and Brahman, one can escape birth and death. Upon surrendering to the Saints, one attains liberation.

Truly, there is no limit to the talk about the greatness of the Saints, because of whom, one realizes the Universal Self within.

Thus in Dasbodh, a conversation between a Guru and disciple, the fifth subchapter named "The Explanation of Illusion and Brahman" ends

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