Here the text dissolves the epistemological duality that props up ordinary experience. Knowing Brahman, whose nature is knowledge itself, there is no separate knower and no separate object of knowledge. In chapter 15 this truth is applied directly to mental stillness: when the dyad of subject and object disappears, the mind has nothing to grasp and naturally subsides. Multiplicity is not a mistake to be corrected but an appearance that self-resolves when knowledge becomes self-evident.