When the mind settles into stillness and peace, all sense of doership dissolves. In such a state, actions of the intellect, senses, and body yield no results, nor does inaction bring about any outcome—for there is no one who claims to act or to refrain from acting. The organs of action, untouched by mental agitation, become utterly inactive, lying dormant like mechanical devices that have not been set in motion. The movement of this mind-machine is stirred only by the experience of sensation, just as a wooden puppet dances only when its strings are pulled from within. The entire world—full of forms, lights, thoughts, and objects—exists within the field of sensation, much like the subtle vibration that dwells within the wind. Pure, all-pervading sensation arises spontaneously, manifesting as both inner and outer forms of the body, extending without limit in all directions, through time and space. Amidst all this, only the seer remains, sustaining the appearance of what is seen as his very own form. Whatever form shines forth as his own, that alone is present. Here, all is the Self, as if the very essence of intention has taken form, shining swiftly and unmistakably as itself. Because the seer is all, what is seen appears to exist; but seership is possible only when the seer is present—the seen has no existence if the seer is absent. Thus, this creation exists without a separate cause, like the imagination of Brahman. Its maker is directly evident, and its parts are without attributes. The one whose form is nothing but his own effort—having cast aside any notion of fate—attains the highest state by his own inner strength alone. By examining the teachings of the succession of wise teachers, and by the clarity and truth found in their insights, you too will reach the pure, formless, supreme state of awakened intelligence. Through association with noble souls and the application of reasoning, wisdom grows swiftly; then arises the state of the great person, adorned with the qualities of greatness. Whatever quality shines in a person, you should quickly learn that very quality from him, for the growth of your own intelligence. This greatness of soul is adorned with virtues such as tranquility; but, O Rama, without true knowledge, no one attains perfection. From knowledge, tranquility and other virtues arise, just as new sprouts flourish after rain, in the manner of noble persons. From such virtues, supreme knowledge increases, just as the best rice harvest grows from sacrifices involving food. Virtues such as tranquility arise from knowledge, and likewise, knowledge arises from tranquility and the other virtues; these mutually nourish one another, like a river and the sea. Knowledge is born from the conduct of noble persons, and from knowledge arises the path of noble persons; these two—knowledge and the noble path—grow together, and neither alone brings fulfillment. Just as the joy of song is perfected by the uplifting cry of a bird, joined with the melody of a skilled singer, so too—through knowledge and association with noble persons—a person who is free from desire and the sense of doership attains the supreme state. O delight of the Raghu lineage, thus have I explained the sequence of right conduct; now I shall properly expound the sequence of knowledge. This knowledge is renowned, life-giving, and bestows the fruits of human purpose. Therefore, a wise person should listen to it from one who knows, who has realized the meaning of the scriptures, and who is trustworthy. Having listened, with a pure intellect, you will certainly attain the true state, just as water is clarified by the touch 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 depart from that state of understanding. The knower of Brahman appears as Brahman through words, just as in a dream one appears within oneself; whatever is here is known by the meaning of its own word—whoever knows, let him know that. By this reasoning, in all creation, while Brahman-space exists, questions such as "What is this, and whose is it?" are 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 a world, so does consciousness perceive the world made of body. Here itself, the analogies of dream and waking existence are found together. Having explained the conduct of the seeker of liberation, I will now thoroughly explain the section on origination. Bondage is nothing but the existence of the seen; when the seen is absent, there is no bondage. Listen, then, to how the seen comes to be. Whatever arises in the world, that alone grows; that alone attains liberation, or heaven, or even hell. Therefore, for your own understanding, I will now tell you: in the cycle of existence, origination comes first, just as it always has. Now, for the sake of this topic, listen briefly, O Raghava; afterwards, I will explain to you in detail as you desire. All this world that is seen, both moving and unmoving, perishes at the end of the cosmic cycle, just as a dream dissolves into deep sleep. Then, what remains is tranquil and profound, pervaded by neither light nor darkness—something unnameable, unmanifest, whatever it may be. Truth, Self, Supreme Brahman, Reality—such names have been devised by the wise for practical purposes, as names for That Great One. That very Self, existing thus, appears as if it were another, shining forth, and seems to enter into living beings destined for future experiences. Then, coming into the confusion of being called 'jiva,' it becomes mind; the silent Self, through thought, becomes sluggish. Thus, from the Supreme Self, the mind arises; from the stable comes the unstable, like a wave from the ocean. That mind, by its own freedom, quickly imagines endlessly; by it, this splendid illusion—like a magician’s display—is spread out before us all.