Listen, O Rāma, to this teaching that leads to liberation—the path that brings an end to pleasure and pain, and alone leads to the highest bliss. I shall now explain it to you. When you hear this discourse on liberation, together with all the wise and discerning, you will attain that state beyond sorrow, where there is no destruction. Long ago, this very teaching was revealed by Brahmā, the supreme creator. It is a wisdom that brings an end to all suffering and offers the greatest solace to the mind. You may wonder, O sage, by whom, for what purpose, and in what manner this teaching was first spoken by the self-born Brahmā. How did it come to me? I shall tell you, O master. There exists an infinite, all-pervading, and all-supporting space of consciousness—imperishable in its nature—like a lamp shining within all things. From the movement and stillness within that pure consciousness, Viṣṇu arose, just as a wave emerges from the ocean filled with life and motion. Then, from the central lotus of Mount Meru—from its petals and heart-lotus, radiant like the filaments of a star—the supreme creator, Brahmā, was born. Surrounded by an assembly of sages, lords of the Vedas and their meanings, Brahmā created the entire world, bringing forth countless distinctions, just as the mind projects its own creations. In this land called Bhārata, at the corner of Jambudvīpa, he created people afflicted by sorrow, disease, and suffering, along with their descendants. For those distressed by the trials of existence and non-existence, caught in calamity and destruction, Brahmā devised a supreme means for their nourishment within this creation. Observing the suffering of these beings, the Lord, creator of all worlds, was moved to compassion, just as a loving father is touched by the sorrow of his children. The Lord of beings paused in contemplation and wondered: “How can the suffering of these hopeless, short-lived ones come to an end?” Thus reflecting, the blessed Lord again created the practices of austerity, righteousness, charity, truth, and holy places. Yet, even after creating these, the divine creator thought, “By these alone, people do not reach the end of all suffering.” True liberation—nirvana—is the highest happiness, by which one is neither born nor dies; it is attained only through knowledge. For crossing over worldly existence, knowledge alone is the true means for a living being; austerity, charity, and pilgrimage are declared to be merely supportive aids. Therefore, for the liberation from suffering of this noble humanity, Brahmā resolved to reveal directly the means for crossing over. Thus reflecting, the blessed Brahmā, seated upon the lotus, conceived me in his mind and brought me forth. Arising suddenly, I appeared before my father, just as one wave follows another, O sinless one. The Lord held a water pot, and I too held a water pot; he wore a rosary, and I too wore a rosary. I bowed and greeted him. Calling me, “Come, my son,” he joined me by the hand to the northern petal of his own lotus, like a white cloud joining the moon. Clad in deer skin, as was he, my father Brahmā, like a swan to a lotus, spoke to me. He said, “For a moment, my son, let your mind—restless as a monkey—be enveloped in ignorance, as the moon is covered by a hare.” Thus, by his swift curse, I immediately forgot my pure nature, O twice-born one. Then, dejected and with my awakened mind tormented by sorrow and pain, I remained like a lowly person among people. I pondered inwardly, “How did this fault called worldly existence arise?” and sat in silence. Seeing me thus, my father addressed me: “Son, why are you sorrowful? Ask me the remedy for sorrow, and you will always be happy.” Thus prompted, I questioned the blessed one, creator of all worlds, who sat upon a golden lotus petal, and he gave me the medicine for the disease of worldly existence. He asked me, “How has this great suffering called worldly existence arisen, and how is it brought to an end for a living being?” The knowledge he then revealed to me—purifying and supreme—was explained in great detail. By knowing it, I became, it seems, even greater than my father. Having thus understood what was to be known and established in my own nature, the creator of the world, source and speaker of all, addressed me. “By a curse, you were brought to the state of ignorance; I made you the questioner, so that the essence of knowledge might be imparted to your sons for the benefit of all people. Now, freed from the curse, you have attained supreme awakening; I am established as one with myself, like gold from gold. “Go now to the seat of the earth, to the region within Jambudvīpa; O noble one, go to Bhāratavarṣa for the sake of benefiting the world. There, O wise son, you should instruct those devoted to ritual acts, who are orderly in the sequence of ritual practices. Likewise, those whose minds are detached, who possess great wisdom and are free from passion, you should instruct with knowledge that bestows bliss.” Thus commanded by my father, the lotus-born, I remain here, O Rāghava, until the succession of beings is complete. I have a duty to perform; there is nothing here for me except to remain as long as necessary. With this conviction, I stay in the world. My mind is always tranquil and as if perpetually asleep; I carry out my tasks, yet I do nothing at all. All this, O Rāma, is the story of how knowledge descended upon the earth, as I have recounted to you according to my own intention and as envisioned by the lotus-born. Now, O sinless one, you are to hear this supreme knowledge today; your mind is greatly eager, arising from the fruits of great virtue.