Listen, O best of seekers, to the profound revelation of the Supreme Self. Here, Soma is recognized as the very essence of time, the self composed of pure knowledge—ever-blissful, manifesting as the great Lord, the Supreme Lord. This Supreme Being declares, “I am indeed all this world; everything is established in Me alone. Though I am independent, all is dependent upon Me, for apart from Me, upon true reflection, nothing exists.” In this ultimate reality, there is truly no oneness, so how could there be duality? Thus, there is neither mortality nor immortality, nor even a birthless origin. The Supreme 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 alone is the highest reality—aloneness, the supreme good, free from all affliction. This immortal, imperishable Brahman—the supreme Self—is both beyond and within, without difference or 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 here. The steadfast knowledge arising from contact with the teacher remains ever pure, free from passion, hatred, falsehood, anger, desire, and thirst. This knowledge, untouched by intoxication, is the true giver of liberation; for ignorance is the original impurity, and thus one is called impure. Liberation is attained only by the destruction of ignorance, not otherwise—not even in millions of births. Without knowledge, merit and demerit do not come to an end. Therefore, O best knowers of Brahman, one should practice knowledge alone for the sake of liberation; for through the practice of knowledge, the intellect becomes truly pure. One should always practice knowledge, being steadfast and devoted to it; for the yogi who is satisfied with knowledge alone and has abandoned all attachments, there is nothing left to be done. For such a one, O foremost of Brahmins, there is truly nothing to be done in this world or the next; if anything remains, it is not for the knower of truth. Because he is liberated while living, he is indeed the highest knower of Brahman—ever engaged in the practice of knowledge, he realizes the true meaning of knowledge within himself. Abandoning the practice of prescribed duties, he attains knowledge alone. O best of twice-born, he who is attached to caste and stage of life, having given up anger, is deluded and delights elsewhere—such a one is ignorant, without doubt. Ignorance is the cause of worldly existence, and worldly existence is but the gathering of bodies. Likewise, knowledge is the cause of liberation; the liberated one abides in his own Self. Where ignorance remains, O foremost of Brahmins, anger and the like persist—of this there is no doubt. Anger, delight, greed, delusion, hypocrisy, and even righteousness and unrighteousness—all these, O best of twice-born, contribute to the cycle of embodiment. As long as the body exists, there is suffering. The wise should abandon ignorance; having done so by knowledge, the yogi remains established. Anger and such impulses are destroyed, as are righteousness and unrighteousness, O twice-born; and with their destruction, he is no longer joined to a body. He alone is liberated from worldly existence, free from the threefold suffering. Without knowledge, there is no true meditation for the meditator, O best of twice-born. True knowledge arises from association with the teacher, not from mere speech. Knowing the fourfold manifestation, the meditator should then practice meditation. The fire of knowledge swiftly burns away all types of sin—whether innate, incidental, or arising from action and speech—just as dry wood is consumed 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 engaging in ordinary activities, 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 sequentially 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. He appears yellow, red, white, shining like countless lightning flashes, or, with effort, fixes the mind at the Brahmarandhra, the crown of the head. One who knows Brahman should not recall white, fragrant, or yellow; he becomes nonviolent, truthful, and abstains completely from stealing. Free from possessions, steadfast in celibacy, firm in vows, content, endowed with purity, ever devoted to self-study, he should practice meditation tinged with red, arising from contact with the teacher. Otherwise, the meditator does not awaken, O best of twice-born, when the mind is thus established. The yogi does not become proud, does not look around, does not smell or hear—he is absorbed in his own Self. He does not perceive touch; he is said to be in perfect sameness. On the earth plane, he is Brahma; in the water principle, he is Hari himself. In the fire principle, he is known as Kalarudra; in the air principle, as Maheshvara; in ether, he is directly Shiva—thus should one contemplate, step by step. On earth, the god is remembered as Sharva; in water, as Bhava; in fire, as Rudra; in wind, as Ugra, established accordingly. He is Bhima in the etheric space, present in the solar orb; in the lunar disc, he is Ishana, remembered as Mahadeva. Among men, the god Paśupati is established in eight forms. All that is hard in the body is celebrated as the earth element; that which is fluid is the water element; what is colored is fire; that which moves is air; what is hollow, O best of twice-born, is ether. This is called space and knowledge, arising from sound and born of the sky. Likewise, O Brahmins, knowledge called touch arises from air. Thus, the wise, through knowledge and meditation, realize the all-pervading Self and attain the highest liberation.