This is perhaps the single most direct tablet of Dṛg-Dṛśya-Viveka — the discrimination of Seer from seen — with which many saints cured their disease of ignorance. Ādi Śaṅkarācārya put it concisely in his Eka-ślokī. By such an inquiry — Who is the light beyond the intellect? Who sets all these thoughts, this knowledge, these distinctions in me? From whose presence do action and speech spring through the senses? What is the deeper sense of “dhiyo yo naḥ pracodayāt” in the Gāyatrī? — advocated by many Upaniṣadic sages and pressed most strongly in our own age by Ramaṇa Maharṣi, one comes at last to the question “Who am I?” Kṛṣṇa says that unless this fundamental question is faced, and its answer realised by oneself (aparokṣa-anubhūti) and not merely accepted from books or on the word of a guru or a god, the problem of the ego — which is desire — and hence every trouble of the seeker, does not vanish. Such troubles may be dealt with piecemeal, but the permanent cure comes only by “slaying the ego”: by abiding as the Ātman, in the Ātman, by the pure mind.