Amidst the boundless activity that gives rise to the great worlds, there exists a reality that never truly acts, remaining untouched by the motions of creation. This is established solely in its own undiminishing, changeless awareness, having abandoned all notions of arising and abiding. It is the supreme Self, the God of gods, whose highest attainment is not gained through the exhaustion of ritual practice, but only through knowledge. Here, only knowledge and its application are useful; nothing else is required. Just as the experience that dispels the illusion of water in a mirage brings relief, so too does true knowledge dissolve the illusions of worldly existence. This realization is not distant, nor hidden in the sky, nor difficult to attain. It is the radiance of one’s own bliss, found within one’s own body. Practices such as austerity, charity, or vows do not help here at all. Except for resting in one's own nature, there is no other means. The only true illumination comes from scripture, association with the wise, and the guidance of true yogis—whatever dispels the net of delusion without artifice. By simply recognizing, “This is that God,” suffering does not arise for the living being, and one attains liberation while living. By this very recognition of the self within the self, faults such as death and others never afflict again. How could this great God, the God of gods, be attained from afar—by what intense austerity, by what hardship, or by how much effort? O Rama, that God is known only through one's own effort and expanding discernment, not through austerity, bathing, or ritual actions. Without abandoning attachment, aversion, darkness, anger, pride, and envy, austerity and charity are merely sources of suffering, not truly effective. When the mind is afflicted by attachment and the like, and one acquires another’s wealth through deceit, whatever is given in charity from that is fruitful only for the rightful owner. When the mind is tainted by attachment and the like, and one performs vows or rituals, that is called hypocrisy; its result is negligible or none at all. Therefore, by one's own effort, one should obtain the foremost remedy: association with true scriptures and noble people, which destroys the disease of worldly existence. Here, except for personal effort, no other means is suitable for attaining the cessation of all suffering. Listen, then, to what kind of personal effort leads to the attainment of self-knowledge, by which all the fevers of attachment and aversion are completely pacified. With whatever means are available, in a way not opposed to worldly norms or scriptures, and with a mind content and satisfied, one should abandon greed for enjoyment. With whatever effort is possible, and without agitation, one should first take refuge in devotion to association with the good and with true scriptures. He who is content with what comes to him, who disregards what is blameworthy, and who delights in the company of the virtuous and in true scriptures—he is quickly liberated. For one of great intelligence who has not discerned the true nature of things through inquiry, even Brahma, Vishnu, Indra, and Shiva are to be regarded with compassion. He whom people, who are themselves mostly good, call a virtuous person—he is truly distinguished and virtuous; one should diligently seek his association. Among all branches of knowledge, spiritual wisdom is foremost, and the scripture that is based on its teaching is called the true scripture; one who reflects upon it is liberated. Just as the scum of water is removed by the use of clearing nuts, and as the dull are freed by the use of remedies, so too impurities are destroyed by discernment born of true scriptures and association with the good. At this point, a question arises: “This deity who has been described, by knowing whom one is liberated—where does this deity abide, and how may I attain him?” The answer is clear: This deity does not dwell far away; he is always present in the body, known as pure consciousness. This alone is all this universe; yet, this all-pervading one is not the universe. Truly, only this one exists; there is no seer called ‘the universe’ apart from him. This is pure consciousness: the moon-bearer, the eagle-bannered one, the sun, and the lotus-born—all are nothing but pure consciousness. Even children say this world is nothing but consciousness; if so, what need is there for instruction, and what name could be given to it? You have understood that the universe is pure consciousness, awareness alone; yet nothing has truly been known by you that could lead to liberation from becoming. What is called ‘awareness’ is samsara; this living being is regarded as a creature, and from this arise the waves of old age and death. A creature, though ignorant and formless, is indeed the vessel of suffering; because it is conscious, it experiences this, and thus abides in great misfortune. When one is free from objects of consciousness, or inclined toward the absence of objects, that is the state of fullness; knowing this, one does not grieve. The knot of the heart is broken, all doubts are cut, and actions are exhausted, when the supreme and the non-supreme are seen. His inclination toward objects cannot be restrained without the impossibility of objects; as long as the visible remains an object, how can it ever cease? He who is revealed as the Supreme Self through the company of the virtuous and the study of true scriptures, who leads across the ocean of worldly existence—what is He like? That which is this consciousness, the individual soul, scattered amid the jungle of birth—those who desire this as the Self, even if learned, are ignorant. Here, the individual soul alone is worldly existence, arising from consciousness and the succession of suffering; when this is known, nothing remains unknown anywhere. If the Supreme Self is known, O Rama, then the succession of suffering comes to an end, just as cholera ceases when poison is neutralized. Tell me, O Brahman, the true form of the Supreme Self, upon seeing which a person will cross over the entirety of delusion. The form of the Supreme Self is that which, in the midst of consciousness traveling from place to distant place, is attained in a single moment.