The wise, steadfast in knowledge, are unshaken by the terrifying fears of worldly existence. Even when such fears stand before them, their hearts remain unmoved, just as a great stone is undisturbed by the fluttering of birds. All doubts—questions like, “How do birth and action arise? What is fate, and what is manhood?”—are dispelled from their minds as darkness vanishes with the coming of day. When the light of wisdom dawns, attachment in every form and towards all things ceases, just as the night ends with the rising sun. In the sincere inquirer, there arises a depth like the vast ocean, steadfastness like Mount Meru, and a cool inner tranquility reminiscent of the moon’s gentle light. This state of living liberation gradually matures within such a seeker. When doubts are fully pacified, this liberation enters and becomes firmly established in the yogi. His intellect, now pure and cool to all objects, bestows supreme illumination and attains the highest light, just as the full moon radiates in all its glory. In the sky of his heart, the sun of discernment shines, pure with the light of tranquility, and there, the seeds of misfortune do not arise. Desires subside, becoming pure, gentle, and humble; unmoving and inert, they vanish like clusters of autumn clouds dissolving in the sky. Whatever stern act leads to the abandonment of coarse behavior is like the arrival of daylight dispersing the miserable faces of ghouls. Afflictions cannot plunder a mind that is firmly rooted in virtue and yoked to the harness of courage, just as even strong winds cannot strip a wondrous creeper from its support. Such a being does not fall into the chasm of attachment to sense objects; for who, knowing the path, would ever chase after the abyss? The wise delight in actions that align with the conduct prescribed by true scriptures and virtuous people, just as a noble lady enjoys her inner chambers as they come. Among the countless atoms in the multitudes of worlds, the mind free from creation perceives, within each one, the various creations. A person whose inner faculty is purified by understanding the means to liberation is neither distressed nor elated by the flood of enjoyments. He observes, in every atom, the groups of creations rising and falling without obstruction, like waves on the surface of water. He neither hates actions that arise nor desires those that cease; though awakened, he remains indifferent, like a tree that stands unaffected by what must be done. The ordinary person, too, acts according to circumstances as they arise, remaining undefeated in heart whether he attains the desired or undesired. Having understood this entire scripture, having read or examined it, one must directly experience its truth; for it is not merely something spoken, like a boon or a curse. This scripture is indeed easy to understand, adorned with various embellishments, poetic in form, rich in flavor, beautiful, and clarified through examples. One who knows the meaning of the words and their sense understands this by himself; but if one does not, he should hear it from a learned teacher. Once this is heard, understood, and realized, then austerity, meditation, recitation, and the like are of no further use for attaining liberation here. Through repeated study and contemplation of this profound scripture, knowledge arises in a person, preceded by the purification of the mind. The strong notion “I am the world”—the ghost of perceiver and perceived—subsides on its own, just as a ghost vanishes at sunrise. The delusion “I am the world” may remain, but it is pacified, just as a dream, once recognized as a dream, no longer delights or disturbs. In the same way, joy and sorrow in the city of imagination do not trouble a person; so too, when the illusion of the world is understood within, it does not disturb. Just as a painted snake, once recognized as such, does not cause fear, so too, when the visible world is understood for what it is, it does not bring either pleasure or pain. By understanding, the snake-nature of the painted snake disappears; similarly, though the world remains, it is pacified through knowledge. There may be some slight disturbance when touching the tender leaves of a flower, but upon attaining the state of ultimate reality, there is no disturbance at all. When a flower petal is pressed, its parts move; but here, awareness is only of pure intelligence, not of bodily limbs or parts. Seated comfortably, eating as appropriate, one does not indulge in enjoyments that are opposed to good conduct. By examining happiness according to time and place, and by associating as is fitting, one discerns this scripture and others. The knowledge that brings great wisdom and peace to the world is attained; by that, one does not again fall into the suffering of the cycle of birth. Those beings who, having attained enjoyments, remain absorbed in pleasure and are composed of their own mother’s essence, are not to be regarded as base. Now, listen as I explain to you, Raghava, the expansion of knowledge and the subtler distinctions of intellect. Hear in detail the scripture that is being recited; consider how its meaning is examined and by which explanation it is clarified. That by which understanding of an unseen matter is gained through a seen example, and which yields the fruit of aiding comprehension, is known as an illustration by the wise. Without an illustration, Rama, a previously unknown matter cannot be understood, just as household objects cannot be seen at night without a lamp. All the illustrations by which, O Kakutstha, you are made to understand by me are purposeful; what is to be attained is always with cause, never without. The relationship of analogy and what is analogized is established by cause and effect, except for the supreme Brahman, which is present in all. When an illustration regarding Brahman is given, only a partial similarity is accepted in that context.