The seekers gathered and beheld Lord Vasudeva, seated before them, radiant and serene. His eyes, like lotuses, shone with the brilliance of supreme self-yoga, a presence that stilled their minds and filled them with peace. In that tranquil atmosphere, all listened intently as the Lord began to impart his profound knowledge. He spoke of mysteries unknown even to the gods, secrets unrevealed to the twice-born, despite their tireless efforts. The ancient teachers of Brahman, who transcended worldly existence, too, had not fully grasped these truths. “Today,” the Lord declared, “I will reveal them to you, devoted knower of Brahman.” He described the innermost essence, the direct witness within, pure consciousness untouched by darkness. This consciousness is time, fire, the unmanifest; it is all that exists, as the scriptures proclaim. Bound by māyā, the wielder of māyā creates myriad bodies, yet he himself is neither earth, nor water, nor fire, nor wind, nor space. He is not form, taste, or smell; neither is he the doer, nor even speech. Māyā and the fruits of action do not define him; in truth, he is pure consciousness. There is no real unity or connection between the world and the Supreme Self, the Lord explained. The world and the individual are truly distinct. For those who do not recognize this distinction, there is no liberation, even after countless births. The imperishable Self remains changeless, free from suffering, space-like, and blissful by nature. Yet, due to ego and the sense of doership, people falsely attribute worldly qualities to this Self. The imperishable, pure enjoyer is present everywhere, but ignorance distorts knowledge, binding it to nature. Through lack of discrimination and identification with ego, one believes, “I am the doer.” The knowers of Brahman declare that primal nature is the cause, and thus, most fail to realize the imperishable Self, Brahman. All faults—attachment, aversion, and more—arise from delusion. By the power of this delusion, all bodies manifest for all beings. Though he is one, the Supreme is divided by power—by illusion, not by his own nature. Differences appear only because nature manifests, and this depends on the essence of illusion. Just as the self is not tainted by thoughts arising in the mind, so too is the Supreme untouched by worldly attributes. When freed from limiting adjuncts and purified, the Self shines forth in its true form. The ignorant, clouded by distorted vision, see only the external forms of objects. Those deluded perceive reality as merely the object’s form. Just as a red cloth colors what it covers, so too does illusion obscure the Supreme Person. The Lord advised that this Supreme Person is to be worshipped, reflected upon, and heard about by those seeking liberation. For yogis, without obstruction, at the right time, he is realized directly. Then, the self in all beings merges with Brahman, united with the Supreme, becoming pure and singular. Having attained immortality, the wise one finds peace. From this union, Brahman expands, and the entire world is recognized as mere illusion, bringing contentment. Only the knowledge of Brahman arises—one becomes auspicious, and ultimately attains unity with the imperishable self, which is without parts. Thus, Lord Vasudeva revealed the highest truth, guiding his listeners towards liberation and the realization of the eternal, blissful Self.