Those who seek understanding often compare that which has no cause to things that do, relying on analogies that reveal only partial similarities. In their quest, they recognize that analogies can never fully capture the nature of the subject, only hint at it. Amidst this, one is warned not to cling blindly to worldly pleasures, lacking discernment, like a swollen, sightless frog nourished by the contents of a well—a pitiable creature trapped in ignorance. Instead, through careful reasoning and examples, one should strive to abandon what is undesirable. The reflective mind must cultivate the meaning of teachings that lead to tranquility. By engaging in scriptural study, practicing inner calm, showing kindness, seeking wisdom, and associating with those who truly know That, a person acquires the means to attain both inner and outer virtues, those that reveal righteous meaning. The wise do not cease their inquiry until they find rest in the Self, attaining the peace known as the state beyond destruction—the fourth state. Once someone has reached 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 about scripture or tradition. Like the vast ocean undisturbed by Mandara mountain, such a person simply remains as they are. From every analogy, only a single aspect of similarity should be understood for comprehension; one should not become entangled in the details with a questioning mind. By whatever reasoning is available, one should quickly grasp what is to be known, for those agitated by endless questions do not see the truth and remain confused. Even one who rests in the space of consciousness within the heart—the Self of experience—if he continues to ask about what is real and unreal, he is like a bird pecking at seeds, never satisfied. The ignorant, by projecting notions of ego and distinctions, taint their inner knowledge, just as a snake sullies a pure space. Yet, just as the ocean is the abode of all waters, direct perception alone is the one means of valid knowledge. The wise know perception as the essence and overseer of all things; whatever is established in relation to perception is truly called direct experience. Here, ‘direct experience’ refers to the awareness of perception as it actually occurs, and that itself is the living being. That is consciousness, and again, it is the sense of ‘I’-ness; whatever arises through that consciousness is regarded as an object. Through various illusions created by intention, doubt, and the like, this world appears, just as water takes the form of waves and ripples. Before creation, it is without cause; but at the beginning of creation, by its own play, it flashes forth and becomes the cause—direct experience within itself. The causal status of the living being is established only by inquiry, even though it is unreal; yet, in the manifestation of the world, it appears as if real. Inquiry itself, by dissolving its own form and purpose, swiftly brings about the supreme state of direct experience. Even inquiry, when it inquires, does not reach itself; when that happens, only the supreme, without any trace, remains. When the mind is inactive and peaceful, no result is produced by actions of the intellect, senses, or body—nor by inaction, for there is no conception of doership. When the mind is tranquil, the organs of action do not engage in any activity; they remain like mechanical devices not set in motion. The movement of the mind-machine is caused by sensation, just as the movement of a wooden puppet is caused by the string within. The world, teeming with forms, lights, thoughts, objects, and more, exists within sensation, just as inner vibration exists within the wind. Pure, all-pervading sensation arises as it is, appearing with forms of body, inner and outer, extending in all directions, time, and space. The seer alone, sustaining the appearance of what is seen as his own form, remains; whatever form shines forth there as his own, that alone is present. All is the Self there, as if it has become the nature of intention; it stands swiftly, shining as if of that very form. Because the seer is all, what is seen appears as if it exists; but seership exists only when the seer is present, while the seen does not exist if the seer is absent. Thus, this creation exists without cause, like the imagination of Brahman; its maker is directly evident, and its parts are without any attributes. He whose form is nothing but his own effort—discarding the notion of fate far away—attains the highest state only by his own strength, within. By examining the views of the succession of teachers, and by the truth and clarity of their opinions, one reaches the pure, formless, supreme state of awakened intelligence. Through association with the noble and the application of reasoning, wisdom forcibly increases; then comes the state of the great person, marked by the qualities of the great. Whatever quality a person shines with, one should quickly learn that very quality from him, for the growth of intelligence. This greatness of soul is adorned with qualities like tranquility; but without true knowledge, no one attains perfection. From knowledge, tranquility and other virtues grow, in the order of noble persons; they are praiseworthy for their inner fruit, like new sprouts from rain. From virtues like tranquility, supreme knowledge increases, just as the best rice harvest grows from sacrifices involving food. Qualities such as tranquility arise from knowledge, and likewise, knowledge arises from tranquility and the other virtues; these mutually increase each other, just as a river and the sea. Knowledge comes from the conduct of noble persons, and from knowledge arises the path of noble persons; these two, knowledge and the path, grow together in their progress, and neither alone brings fulfillment. Just as the joy of song is perfected by the uplifting cry of a bird, together with the melody of a skilled singer, so too, through knowledge and association with noble persons, a person who is free from desire and non-doership attains the supreme state.