O Rama, consider this carefully: if one does not first abandon attachment, aversion, ignorance, anger, pride, and envy, then even acts of austerity or charity are nothing but sources of suffering—they are not truly effective. When the mind is afflicted by such impurities and one acquires another’s wealth through deceit, whatever is given in charity from that is fruitful only for the rightful owner, not for the giver. Similarly, when the mind is tainted by attachment and the like, and one performs vows or rituals, such actions are mere hypocrisy; their results are negligible or absent altogether. Therefore, by one’s own sincere effort, one must seek the supreme remedy: association with true scriptures and noble souls, for such company destroys the disease of worldly existence. In this matter, nothing but personal effort is suitable for attaining the cessation of all suffering. Now, listen as I tell you what kind of personal effort leads to self-knowledge, by which all the fevers of attachment and aversion are completely pacified. With whatever means are available, in a manner not opposed to worldly norms or scriptural injunctions, and with a mind that is content and satisfied, one should abandon greed for enjoyment. With whatever effort is possible, and without agitation or restlessness, one should first take refuge in devotion to the company of the good and in the study of true scriptures. He who is content with what comes to him, disregards what is blameworthy, and delights in the company of the virtuous and in true scriptures—such a one is quickly liberated. Even the gods—Brahma, Vishnu, Indra, and Shiva—are to be regarded with compassion if they have not discerned the true nature of things through inquiry, even if they are of great intelligence. The person whom good people themselves call virtuous 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 are the impurities of the mind destroyed by discernment born of true scriptures and the company of the virtuous. At this point, Rama asks, “This deity who has been described, by knowing whom one is liberated—tell me, where does this deity abide, and how may I attain him?” The answer is given: This deity does not dwell far away; he is always present within the body, known as pure consciousness. Indeed, 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 that this world is nothing but consciousness. If this is so, what need is there for further 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 both the supreme and the non-supreme are seen. But the inclination toward objects cannot be restrained as long as the objects themselves are not seen as impossible; 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,” requests Rama. 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. Absolute non-existence alone is the state of worldly existence and the world’s persistence; that which is in the great ocean of awakening, that is the form of the Supreme Self. Where the sequence of seer and seen, though present, has completely vanished; that which is space-less yet is space—that is the form of the Supreme Self. That which is not empty, yet appears as emptiness, in which this universe, itself empty, abides; that which remains empty even amidst the multitude of creations—such is the nature of the Supreme Self. That which, though composed of pure consciousness, stands firm like a great rock; which, though inert outwardly, is inwardly ever aware—such is the nature of the Supreme Self. That by which all, both within and without, is thoroughly pervaded and united, and which attains its own essential being—such is the nature of the Supreme Self. As light is to illumination, as emptiness is to space, so is that in which all this abides—such is the nature of the Supreme Self. How can this Supreme Self, which is everywhere, not be recognized? For, from this alone, the very existence of the world and all that is seen arises. If, in the clear realization of absolute non-existence, there could be any firm establishment of this world-appearance, which is like a mirage or the color of space, then let it be so. That form of Brahman is known only by knowledge, not by any other action; apart from the complete absence of the seen, there is no other auspicious path. When there is attainment of absolute non-existence regarding the seen, as it truly is, then the ultimate reality remains; it is then understood and realized.