At a single moment, it is not possible for both the perceiver and the object of perception to be apprehended together. If one mind were to attempt to perceive another mind directly, it would lead only to an endless multiplication of intellects and a confusion of memories, for the nature of awareness does not allow such overlap. Consciousness, when it assumes a particular form, becomes aware only of its own intellect and does not move between others. The mind itself is colored by both the seer and the seen, and thus it is capable of experiencing all manner of phenomena. Even though the mind is shaped and influenced by countless latent impressions, it acts for the sake of something beyond itself, because it is constructed as an aggregate of many elements. For the one who perceives with true discernment, the tendency to imagine a separate self falls away. The mind then becomes inclined toward discrimination, naturally moving in the direction of liberation. Yet, in the intervals between such clarity, other impressions may arise from deep-seated tendencies. Their removal is addressed in the same way as the removal of afflictions. For the one who remains utterly non-attached, even to the highest discriminative knowledge, there arises a samadhi known as the “cloud of dharma.” From this state, the afflictions and actions cease entirely. At this point, knowledge, now infinite and unobstructed by impurities or coverings, reveals that what remains to be known is but little. From this realization, the sequence of transformations of the gunas—the fundamental qualities of nature—having fulfilled their purpose, comes to an end. This sequence is discerned as the succession of moments and the completion of transformations. Ultimately, liberation is attained: the gunas return to their source, having no further purpose for the purusha, and consciousness abides in its own true nature.