The sage turns to Raghava and begins to explain how one truly understands the teachings of scripture. He says, “By carefully considering happiness as it arises in different times and places, and by associating with others in ways that are appropriate, a person comes to discern not only this scripture, but others as well. In doing so, one attains knowledge that brings great wisdom and peace to the world—a knowledge so profound that, once realized, one never again falls into the suffering of birth and death. “Do not think poorly of those beings who, having attained enjoyments, remain absorbed in pleasure and are formed from their mother’s essence. They are not to be regarded as lowly, for the true distinction lies elsewhere. “Now, Raghava, listen as I explain to you how knowledge expands and how the intellect perceives even subtler distinctions. Hear in detail the scripture as it is recited, and consider carefully how its meaning is examined and clarified. “The wise call that an illustration, by which understanding of something unseen is gained through a familiar example, and which helps comprehension to blossom. Without such illustrations, Rama, unknown matters cannot be grasped—just as household objects cannot be seen at night without a lamp. “All the illustrations I give you, O Kakutstha, are purposeful. Everything to be attained is always achieved through a cause; nothing comes without reason. The relationship between an analogy and what it represents is established by cause and effect—except for the supreme Brahman, which pervades all. “When an illustration is given regarding Brahman, only a partial similarity is accepted, not a complete one. Whatever example is offered to help understand the truth of Brahman should be regarded as pertaining to the world seen in a dream. Since Brahman is formless, how can it be given a form? Therefore, the objections of the ignorant, who question the use of examples, need not be considered. “Other objections—such as those claiming contradiction with established truths—do not arise when using the analogy of the world as a dream, for the world is indeed like a dream. Whether we investigate the present, the past, or the future, we find that, just as in waking, so in dream, reality remains unbroken from beginning to end. “The objects that appear through dream, imagination, meditation, boons, curses, medicine, and so on—these are the very kinds of examples by which the existence of the world is to be understood, for the world’s nature is just the same. “Other treatises, composed by seekers of liberation, also use such examples. But in all these texts, this is the established method for imparting and receiving understanding. The scriptural teaching that the world is like a dream will soon be explained in detail, for speech must proceed step by step and cannot express everything at once. “Because the world is comparable to dream, imagination, the city of the mind, and so on, these alone are the examples used here, and not others. When something is compared to another for the sake of understanding, even though there is no real causal connection, complete identity is not possible because of the inherent limitations of analogy. “The wise and discerning accept only a partial similarity between the thing compared and its analogue—not a total equivalence. When you perceive an object by the light of a lamp, only the illumination is useful; the oil, the wick, and the vessel are not directly involved in the act of seeing. “Because of this partial similarity, the analogy serves to reveal what is to be understood, just as a lamp’s light reveals an object. When understanding arises from a single aspect of an example, that aspect alone should be accepted for grasping the intended meaning. “Once awakened, understanding should not be destroyed by adopting false reasoning, which is impure and fabricated by those who deny direct experience. Even if a statement comes from a woman or from the Vedas, if it is merely verbal disputation without experiential inquiry, it is mere talk and not authoritative knowledge for us. “Therefore, my friend, our conviction is established by integrating the essential meaning of all scriptures. For us, only that knowledge which is nourished by direct experience and the true intent of scripture is valid; nothing else is authoritative. “Similarity in particular qualities is the basis for comparison. When there is complete resemblance between the two, what distinction remains? From understanding examples and knowing the essence of the teachings on the unity of the Self, tranquility and liberation arise through awareness of the meaning of the great sayings. “Therefore, it is sufficient to use any reasoning—whether by analogy or counter-analogy—by which one quickly attains the meaning of the great teachings. Know that tranquility is the highest good; one should strive to attain it. Once the food is obtained, what is the use of speculating about its preparation? “That which has no cause is compared by seekers with things that have causes; through analogies, only partial similarity with the subject is established. One should not remain attached to pleasures with an undiscerning mind, like a bloated, blind frog nourished by the contents of a well. “By means of examples and reasoning, one should diligently abandon what is undesirable. The thoughtful should cultivate the meaning of the teachings on tranquility. Through the practices of scriptural study, tranquility, kindness, wisdom, and association with those who know That, one acquires the means for attaining the inner and outer virtues of righteousness. “The wise person should inquire until he attains rest in the Self, reaching the peace that is called the state beyond destruction, known as the fourth state. For one who has attained rest in this fourth state and crossed the ocean of worldly existence, whether living or not, whether a householder or a renunciant, there is no purpose served by action or inaction, nor by confusion regarding scripture or tradition. Like the ocean undisturbed by the churning of Mandara mountain, he remains as he is. “From every analogy, only a single aspect of similarity should be understood for the sake of comprehension; one should not dwell on the details with a questioning mind. By whatever reasoning, you should quickly grasp what is to be known; those who are agitated by endless questioning do not see this, and remain confused. “He who, though resting in the space of consciousness within the heart, in the Self of experience, still asks about what is real and unreal—he is called one who pecks with questions, never finding satisfaction.” Thus, the sage lovingly guides Raghava through the subtle art of understanding, pointing always toward the peace and wisdom that arise from direct experience and the heart of true knowledge.