[4][5] The text is notable for its focus on meditation, calling dedication to bookish learning as rubbish, emphasizing practice instead, and presenting the Vedanta doctrine from Yoga perspective.

[6] The Tejobindu is listed at number 37 in the serial order of the Muktika enumerated by Rama to Hanuman in the modern era anthology of 108 Upanishads.

[8] The text opens by asserting that Dhyana (meditation) is difficult, and increasingly so as one proceeds from gross, then fine, then superfine states.

For success in Dhyana, asserts the text, one must first conquer anger, greed, lust, attachments, expectations, worries about wife and children.

The Tejobindu Upanishad begins its discussion of Yoga, with a list of fifteen Angas (limbs), as follows: Yamas (self control), Niyama (right observances), Tyaga (renunciation), Mauna (silence, inner quietness), Desa (right place, seclusion), Kala (right time), Asana (correct posture), Mula-bandha (yogic root-lock technique), Dehasamyama (body equilibrium, no quivering), Drksthiti (mind equilibrium, stable introspection), Pranasamyama (breath equilibrium), Pratyahara (withdrawal of senses), Dharana (concentration), Atma-dhyana (meditation on Universal Self), Samadhi (identification with individual self is dropped).

Physical yoga alone does not provide the full results, unless introspection and right knowledge purifies the mind, state verses 1.48–1.49 of the longer manuscript.

[30] One must abandon anger, selfish bonds to things and people, likes and dislikes to achieve Samadhi, states verse 3 of the shorter version of the manuscript.

This is Atman (soul, self), states Shiva, it is all existence, the entire world, all knowledge, all space, all time, all Vedas, all introspection, all preceptors, all bodies, all minds, all learning, all that is little, all that is big, and it is Brahman.

[32][33] "Individual One Essence" is identical to but called by many names such as Hari and Rudra, and it is without origin, it is gross, subtle and vast in form.

[32] It is the father, it is the mother, it is the sutra, it is the Vira, what is within, what is without, the nectar, the home, the sun, the crop field, the tranquility, the patience, the good quality, the Om, the radiance, the true wealth, the Atman.

[34][35] The Tejabindu Upanishad, states Madhavananda, conceives the Supreme Atman as dwelling in the heart of man, as the most subtle centre of effulgence, revealed to yogis by super-sensuous meditation.

[39] In the shorter manuscript version, translates Eknath Easwaran, "the Brahman gives himself through his infinite grace to ones who abandon the viewpoint of duality".

His mind is clear, he is devoid of worries, he is beyond egoism, beyond lust, beyond anger, beyond blemish, beyond symbols, beyond his changing body, beyond bondage, beyond reincarnation, beyond precept, beyond religious merit, beyond sin, beyond dualism, beyond the three worlds, beyond nearness, beyond distance.

The text asserts that a Jivanmukta has Self-knowledge, knows that his Self (Atman) is pure as a Hamsa (Swan), he is firmly planted in himself, in the kingdom of his soul, peaceful, comfortable, kind, happy, living by his own accord.

[48][49] The fifth chapter of the text presents the theory of Atman and of Anatman, as a discourse between Muni Nidagha and the Vedic sage Ribhu.

[57] In the deepest analysis there are no scriptures, no beginning, no end, no misery, no happiness, no illusions, no such thing as arising out of gods, nor evil spirits, nor five elements, no permanence, no transience, no worship, no prayer, no oblation, no mantra, no thief, no kindness, nothing is really Real except existence-consciousness-bliss.

[60] The one who is liberated, knows himself to be sat-chit-ananda Renouncing greed, delusion, fear, pride, anger, love, sin, Renouncing the pride of the Brahmin descent, and all the rubbish liberation texts, Knowing no fear, nor lust, nor pain, nor respect, nor disrespect any more, Because Brahman is free from all these things, the highest goal of all endeavor.

The Tejobindu Upanishad, states Laurence Rosan, Professor and Departmental Representative in University of Chicago, is a classic in the history of absolute subjective idealism.

[64] These ideas independently appear, states Rosan, in Tejobindu Upanishad as well, in the most fully developed, longest litany of singular consciousness.