O Rama, listen attentively. The one who is ignorant, blinded by notions of ego and distinctions, stains the pure light of knowledge within, just as a snake’s presence sullies an otherwise spotless space. But just as all rivers and streams find their home in the ocean, so too, direct perception alone is the true and singular means of valid knowledge in this world. Hear this well. The wise recognize perception as the very essence and overseer of all things. Whatever is truly established in relation to this perception is direct experience, and nothing else can claim that certainty. Here, ‘direct experience’ means the awareness of perception as it actually arises; this is what we call the living being itself. That very awareness is consciousness, and it is also the sense of ‘I’-ness. Whatever appears through this consciousness is regarded as an object—just as, by the play of intention, doubt, and other illusions, this world seems to appear, like water taking the forms of waves and foam. In the beginning, before creation, there is nothing—no cause at all. But at the dawn of creation, by its own mysterious play, direct experience flashes forth within itself and becomes the apparent cause. This living being’s causal status is established only through inquiry, even though it is ultimately unreal; yet, when the world is manifest, it seems as if real. Inquiry, by dissolving itself along with its purpose, swiftly brings about the supreme state of direct experience. Even inquiry, when it seeks to inquire into itself, does not reach itself; when this happens, only the supreme remains, without any trace. When the mind is inactive and peaceful, no result is produced by the actions of the intellect, senses, or body—nor even by inaction, for there is no sense left of being a doer. In such tranquility, the organs of action do not engage in any activity at all; they are like mechanical devices not set in motion. The movement of this mind-machine is said to be caused by sensation, just as a wooden puppet moves because of the string within. The world, filled with forms, lights, thoughts, and objects, exists within sensation, just as an inner vibration exists within the wind. Pure, all-pervading sensation arises as it is, appearing with forms of body, inner and outer, stretching in all directions, through time and space. In truth, the seer alone remains, sustaining the appearance of all that is seen as his own form; whatever shines forth there as his own, that alone is present. All is the Self there, as if it has become the very 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; the maker is directly evident, and the parts of this creation are without any attributes. He whose form is nothing but his own effort, who casts far away the notion of fate—O noble one, the highest state is attained only by one’s own strength, within. By examining the views of the succession of teachers, and by the truth and clarity of their insights, you yourself will reach the pure, formless, supreme state of awakened intelligence. Through association with the noble and the application of reasoning, wisdom grows greatly; then arises the state of the great person, marked by the qualities of the great. Whatever quality a person shines with here, one should quickly learn that very quality from him, for the growth of intelligence. This greatness of soul is adorned with virtues like tranquility; but, O Rama, without true knowledge, no one attains perfection. From knowledge, tranquility and other virtues grow, in the order of noble persons; these 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 like 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 of noble persons—grow together, and neither alone brings fulfillment to a person here. 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— In the same way, through knowledge and association with noble persons, a person free from desire and the sense of doership attains the supreme state. O delight of the Raghu lineage, I have thus explained the sequence of right conduct; now, I shall properly expound the sequence of knowledge. This is renowned, life-giving, and bestows the fruits of human purpose; therefore, one who is wise should listen to it from one who knows, who has attained the meaning of the scriptures, and who is trustworthy. Having listened, through the purity of your intellect, you will certainly attain the true state, just as water is inevitably clarified by the contact of kataka nuts. O sage, when the mind has known what is to be known, it helplessly attains the supreme state; and having realized the highest, undivided awareness, it does not abandon that state of understanding. The knower of Brahman appears as Brahman through words, just as in a dream one appears within oneself; whatever this is, it is known by the meaning of its own word—whoever knows what, let him know that. By this reasoning, in all creation, while Brahman-space exists, the question ‘What is this, and whose is it?’—such inquiry is rendered void. Therefore, as I understand, according to reality, in due order, and in its own nature, I will speak all this; let the wise listen. Just as in a dream, one perceives the world—so does consciousness see the body-made world; here itself, the analogies of dream and worldly existence are found together. Following what has been said about the conduct of the seeker of liberation, I will now thoroughly explain the section on origination. Bondage is the existence of the seen; when the seen is absent, there is no bondage. How the seen comes to be—listen to this in order.