Gathered together, the virtuous seekers listened as the ancient wisdom unfolded. The teacher spoke: “Consider the nāgas, the fourteen winds, the sense of sight and what is to be seen, and the sun itself—these are but facets of the vast tapestry of existence. Within the nāḍīs, within the breath, in knowledge and in bliss, and in the space within the heart, the Supreme abides, present in all these, in their proper order. Though the Self is one, it moves within all these realms. Meditate upon Me, the Lord—ageless, infinite, free from sorrow, immortal, and unchanging. It is I alone who move among these fourteen forms; they dissolve within Me, for truly, there is nothing else. I am all-knowing, the Lord of all, the ruler and guide, the god who dwells within, radiant and splendid. Worshipped by all, I am the eternal source of happiness, yet, O best of the twice-born, not everyone attains perfect happiness by worshipping Me. Even when worshipped through the Vedas and other scriptures, the all-knowing Lord does not dwell in the Vedas or scriptures themselves. All this is My food, yet I am never food; what is protected by the Self may be consumed, but I am never consumed anywhere. Everywhere, I am the food of living beings, the bond of creatures, their ruler and guide, the fivefold Self in its divisions. This embodied self is made of food and is called the eater of food; the self made of breath, the self of the senses, the self of intention, and the self made of mind. Here, Soma is the self of time, called the self made 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, all depends on Me, for apart from Me, upon reflection, nothing exists. There is truly no oneness, so how could there be duality? Thus, there is neither mortality nor immortality, nor birthless origin. He is not inwardly conscious, nor outwardly conscious, nor conscious in both ways; not a mass of consciousness, nor conscious in the ordinary sense, nor preceded by knowledge. There is nothing known or to be known; liberation is the highest reality. Liberation is aloneness, the highest good, free from affliction. The immortal, imperishable Brahman, the supreme Self—both transcendent and immanent, without difference, without appearance—is pure knowledge, called by many names. That which is clear and one-pointed is called knowledge; all else is ignorance—no further inquiry is needed. Thus, the clear knowledge that arises from contact with the teacher is steadfast, always free from passion, hatred, falsehood, anger, desire, and thirst. This, untouched by intoxication, should be understood as the giver of liberation; because ignorance is the original impurity, a person is considered impure. Indeed, liberation comes from the destruction of ignorance, not otherwise, even in millions of births; without knowledge alone, merit and demerit are never exhausted. Therefore, O best knowers of Brahman, one should practice knowledge alone for the sake of liberation; through the practice of knowledge, the intellect becomes pure. Therefore, one should always practice knowledge, being steadfast and devoted to it; for the yogi who is satisfied with knowledge alone and has abandoned attachment, nothing remains to be done. O foremost of Brahmins, there is nothing to be done for him; and if anything remains, it is not for the knower of truth; in this world and the next, truly, there is nothing to be done. 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. 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—of this there is no doubt. Anger, delight, greed, delusion, hypocrisy, and righteousness and unrighteousness—all these, O best of twice-born, contribute to the gathering of bodies. As long as the body exists, there is suffering; the wise one should abandon ignorance. Having abandoned ignorance by knowledge, the yogi remains established. Anger and the like are destroyed, as are righteousness and unrighteousness; and with their destruction, he is not joined again with a body. He alone is liberated from worldly existence, free from the threefold suffering; thus, without knowledge, there is no meditation for the meditator, O best of twice-born. For knowledge truly comes from association with the teacher, not from mere speech; knowing the fourfold manifestation, the meditator should practice meditation. The fire of knowledge quickly burns up both innate and incidental sin, as well as those arising from bones and speech, just as dry wood is burned by fire. There is nothing higher than knowledge for the destruction of all sins; one should always practice knowledge, free from all attachments. All sins of the knower are destroyed—of this there is no doubt; even while playing, he is not tainted by various kinds of sins. As knowledge is, so is meditation; therefore, one should practice meditation. Meditation is said to be without objects, but at first, it is with objects. One should practice in six ways, then in four, six, and ten likewise, then again in twelve and in sequence, in sixteen ways. By practicing in two ways, the master of yoga is liberated—of this there is no doubt. His form is pure, like molten gold, resembling smokeless charcoal. Yellow, red, white, shining like millions upon millions of lightning flashes, or else, with effort, fixing the mind at the Brahmarandhra. One who knows Brahman should not recall white, fragrant, or yellow; he becomes nonviolent, truthful, and completely abstains from stealing.” Thus, the teacher revealed the path, guiding the seekers toward the highest knowledge and liberation.