The knowers of Brahman, those who have delved into the deepest truths, declare that the very root of all creation is primal nature—Prakriti. Yet, despite this understanding, the imperishable Self, Brahman, remains truly unrealized by most. All the faults and disturbances that arise—attachment, aversion, and the like—spring from delusion, clouding clear perception. It is through the power of this primal nature that all bodies come into being for every creature. Though the Self is truly one, it appears divided through its own power—this division is merely an effect of illusion, not of its essential nature. The sense of difference that pervades our experience is due to the manifestation of nature, which itself relies on the essence of illusion. Just as the inner self is not stained by the passing thoughts that arise in the mind, so too the true Self remains untouched by the play of illusion. When freed from all limiting adjuncts and purified, the Self shines forth in its own glory, just as it always is. But the ignorant, whose vision is clouded, see only the outward forms of objects. Deluded by appearances, they mistake the object for the reality itself. The Supreme Person, like something covered by a red cloth, seems colored by the covering, though in truth he remains unchanged. Those who seek liberation are advised to worship, reflect upon, and listen to teachings about this Supreme Person. For yogis, when all obstacles are removed, he is realized directly in a moment of clear vision. At that time, the Self in all beings is recognized as Brahman itself, and united with the Supreme, one becomes pure, singular, and alone. Thus, having attained immortality, the wise one finds perfect peace. From that realization alone, Brahman expands, pervading all. The entire world is then seen as mere illusion, and the knower becomes content. Only the knowledge of Brahman remains; this is true auspiciousness. In this way, one attains unity with the imperishable Self, which is without parts and indivisible. The world, veiled by ignorance, causes knowledge to become confused and scattered. All else is ignorance; true knowledge alone is real. Yoga, the state of single-pointed concentration, is the very heart of all Vedanta. For one established in the knowledge of yoga, nothing is unattainable anywhere. The true knower sees Sāṃkhya and Yoga as one and the same. All else may sink and rise, but the Self never perishes—so declare the scriptures. One who is devoted to knowledge and yoga reaches That supreme reality at the end of the body’s journey. The all-pervading Self, facing all directions, is proclaimed throughout all the Vedas. “I am the Inner Ruler, eternal, with hands and feet everywhere,” declares the Self. “Though I have no eyes, I see; though I have no ears, I hear.” Those who see the truth call this the one great Person. That supreme power belongs to me, whose nature is pure, stainless, and without qualities. Listen, O knowers of Brahman, as I reveal this profound truth—attend with minds focused and clear. Although I am beyond, I set all this in motion; the wise know me as the cause. Yogis who unite with me attain the imperishable, reaching supreme purity and liberation in my presence. By my grace, O lords of yoga, this is the teaching of the Veda. This knowledge, rooted in both Sāṃkhya and Yoga, I have now spoken. From these, all that exists has arisen; therefore, the world is pervaded by Brahman. In this world, Brahman abides everywhere, pervading all things, just as the scriptures have always proclaimed.