Listen, O seeker, to the subtle truth of the Self, as revealed in the sacred teaching. The Supreme is not confined to form, nor to taste, nor to scent. He is not the doer of actions, nor is he even speech itself. He is not māyā, nor the fruits that spring from actions—verily, he is pure consciousness alone. There is no true unity or connection between this world and the Supreme Self; in reality, the world and the individual person are utterly distinct. For one who does not realize this, there is no liberation, even after countless births. The imperishable Self is unchanging, untouched by suffering, vast as space, and of the very nature of bliss. Yet, due to ego and the sense of doership, people falsely attribute limitation and suffering to the Self. In truth, the imperishable, pure enjoyer is present everywhere, all-pervading. But because of ignorance, knowledge appears distorted and becomes joined with nature. When one fails to discriminate and is entangled in ego, one thinks, “I am the doer.” Those who know Brahman declare that it is primal nature which is the cause of all action. Yet, one does not truly realize the imperishable Self, Brahman. All faults—such as attachment and aversion—arise from delusion alone, and it is through their power that all bodies come into being for all creatures. The Supreme is one, but appears divided by his own power—by illusion, not by his essential nature. Difference manifests due to the play of nature, and this depends on the very essence of illusion. Just as the Self is never tainted by thoughts arising in the mind, so too the Supreme remains untouched by the world. When freed from all limiting adjuncts and purified, the Self shines forth in its own glory. But the ignorant, with their vision clouded, see only the external forms of objects; indeed, those deluded by appearances perceive only the outer forms. Just as a white object appears red when covered by a red cloth, so too the Supreme Person seems colored by the coverings of illusion. Therefore, those who seek liberation should worship, reflect upon, and listen to teachings of the Supreme Person. For yogis, without obstruction, he is realized directly at the proper time. Then, the Self in all beings is recognized as Brahman; united with the Supreme, the seeker becomes alone—pure and singular. Having attained immortality, the wise one finds peace. From that realization alone, Brahman expands in all directions. Then, the entire world is seen as mere illusion, and the knower becomes content. Only knowledge of Brahman remains; he becomes auspicious, blessed. Thus, he attains unity with the imperishable Self, which is without parts or divisions. The world is veiled by ignorance, and because of this, true knowledge is confused. All else is ignorance—knowledge alone, in truth, is real. Indeed, yoga is the very essence of all Vedanta, for it is the state of a mind made single-pointed. For one established in the knowledge of yoga, nothing is unattainable anywhere. He who sees Sāṃkhya and Yoga as one is a true knower of the truth. Others may sink and rise here and there, but never the Self—so proclaims the scripture. But one devoted to knowledge and yoga attains the Supreme at the end of the body. The all-pervading Self, facing all directions, is celebrated in all the Vedas. “I am the Inner Ruler, eternal, with hands and feet everywhere. Though I have no eyes, I see; though I have no ears, I hear.” Thus speaks the Supreme, the witness within all beings.