O best of sages, listen attentively as the mystery of the Self is unfolded. The mind, the intellect, the sense of ‘I’, and consciousness—these four, each distinct, are known together as the adhyātma, the inner reality. In all, they form a fourteenfold division, encompassing the subtle aspects of being. Now, consider the ways in which the world is experienced: to be seen, to be heard, to be smelled in their proper order, to be tasted, and to be touched—these are the avenues through which the senses engage with the world. Likewise, there are the powers to think, to understand, to form the sense of ‘I’, to consider, and to speak—these are the faculties of inner activity. Beyond these, there are further powers: to take, to go, to release, and to enjoy—these are the adhibhautika, the powers that move outward into the world. Then, among the divine forces, there are the sun, the directions, the earth, Varuṇa, the wind, the moon, Brahmā, Rudra, and the knower of the field. Along with Agni, Indra, Viṣṇu, Mitra, and Prajāpati, these make up the fourteenfold adhidaivika, the divine manifestations that uphold the cosmos. Among the queens, Sudarśanā, Jitā, and Saumyā come first, followed by Moghā, Rudrāmṛtā, Satyā, and Madhyamā. There are also the fourteen channels—Rāśi, Śukā, Asurā, Kṛttikā, Bhāsvatī—through which the vital forces flow. The winds that move within these channels are also fourteen: prāṇa, vyāna, apāna, udāna, and samāna; then Vairambha, Mukhya, Antaryāma, Prabhañjana, Kūrmaka, Śyena, Śveta, Kṛṣṇa, and Anila. There are nāgas, the sense of sight and its object, and the sun—all these, O virtuous ones, are woven into the subtle fabric of the body. Within the channels, in the breath, in knowledge, and in bliss, and in the space within the heart—the Supreme dwells everywhere. Though the Self is one, it moves among all these. Meditate upon Me, the Lord—ageless, infinite, free from sorrow, immortal, and unchanging. He alone moves among these fourteen forms; and when dissolution comes, they all return into Him, for truly, there is nothing apart from Him, O twice-born ones. He alone is all-knowing, the Lord of all, the inner ruler of beings, resplendent beyond measure. Though worshipped by all and the eternal source of happiness, not everyone attains the fullness of happiness by worshipping Him. Even when honored through the Vedas and all scriptures, this all-knowing Lord is not contained by the Vedas or scriptures. All the universe is His food, yet He Himself is never consumed; what is protected by the Self may be eaten, but He never becomes food in any way. Everywhere, I am the food of living beings; I am the bond of creatures, their ruler and guide. I am the Self, divided in fivefold ways: the self made of food, called the eater of food; the self of breath; the self of the senses; the self of intention; and the self made of mind. Soma is the self of time, called the self of knowledge—ever-blissful, becoming the great Lord, the Supreme Lord. Thus, I am indeed all this world; all is established in Me alone. Though independent, everything depends on Me, for apart from Me, nothing exists. There is truly no oneness, so how can there be duality? Thus, there is neither mortality nor immortality, nor even a birthless origin. He is not inwardly conscious, nor outwardly conscious, nor conscious in both ways; not a mass of consciousness, nor consciousness in the ordinary sense, nor preceded by knowledge. There is nothing known or to be known; liberation is the highest reality. Liberation is indeed aloneness, the highest good, free from suffering. The immortal, imperishable Brahman—the supreme Self—is both beyond and within, without difference, without appearance, pure knowledge known by many names. That which is clear and one-pointed is called knowledge; all else is ignorance—no further inquiry is needed. The knowledge that arises from contact with the teacher is steadfast, always free from passion, hatred, falsehood, anger, desire, and thirst. This pure knowledge, untouched by intoxication, is the giver of liberation. Because ignorance is the root impurity, a person is considered impure. Liberation comes only from the destruction of ignorance, not otherwise, even in millions of births. Without knowledge alone, there is no end to merit and demerit. Therefore, O best knowers of Brahman, practice knowledge alone for the sake of liberation. Through the practice of knowledge, the intellect becomes pure. Always be devoted to knowledge, steadfast in it. For the yogi who is content with knowledge alone and has abandoned attachment, nothing remains to be done. For such a one, O foremost of Brahmins, there is nothing to be done; and if anything remains, it is not for the knower of truth. In this world and the next, truly, he has nothing to accomplish. Because he is liberated while living, he is truly a knower of Brahman in the highest sense; always engaged in the practice of knowledge, he knows the true meaning of knowledge himself. Abandoning the practice of duties, he attains knowledge alone. O best of twice-born, he who is attached to caste and stage of life, having given up anger, remains bound. The deluded one delights elsewhere—he is ignorant, of this there is no doubt. Ignorance is the cause of worldly existence, and worldly existence is the gathering of bodies. Likewise, knowledge is the cause of liberation; the liberated one abides in his own self. When ignorance remains, O foremost of Brahmins, anger and the like persist—there is no doubt. Anger, delight, greed, delusion, hypocrisy, and even righteousness and unrighteousness—all these lead to the gathering of bodies. As long as the body exists, there is suffering. The wise should abandon ignorance. Having abandoned ignorance by knowledge, the yogi remains established. Anger and its kin are destroyed, as are righteousness and unrighteousness. With their destruction, he is not joined again with a body. Thus, O seekers, the path of liberation is revealed: knowledge alone is the purifier and the deliverer, and with its light, the wise one becomes truly free.