Free from sorrow, untouched by fear or fatigue, with his doubts completely severed and his mind indifferent to all distractions, the great ascetic ascended the flawless summit of Mount Meru, intent upon deep meditation. There, upon that sacred peak, he remained in profound absorption for a thousand years, his awareness utterly free from conceptual thought—like a lamp that has exhausted its oil, resting peacefully within itself. As time passed, all traces of mental activity and impurity faded away. His being became pure and stainless, and, established in his own true nature, the great soul entered a state of perfect unity—just as a drop of water merges seamlessly into the vast ocean. O Rama, for the son of Vyasa, the cleansing of mere intellect is used only as much as is needed, and only for its proper purpose. Through this, everything becomes known, O lord of the earth. Pleasures no longer delight such a one, just as diseases bring no joy to the wise. Indeed, this is the mark of one whose mind has truly realized what is to be known: all the arrays of worldly pleasures cease to attract him. It is by the imagination of enjoyment that bondage, rooted in unreality, becomes firm; when this imagination is pacified, the bondage of worldly existence is weakened. The wise call the thinning of desires liberation, while the firmness of desire for objects is known as bondage. Most people, even after approaching knowledge of the Self, only with great difficulty develop aversion to sense objects. He who truly sees is wise; he who knows both the knower and the known is learned. For such a great soul, enjoyments lose their sweetness, even if they are forced upon him. He for whom worldly pleasures no longer appeal, without any cause such as fame or wealth—he is called liberated while living. As long as the highest reality has not been realized, O dear one, a being does not develop true dispassion for sense objects—just as a creeper cannot grow in a desert. Therefore, O descendant of Raghu, know that one who has realized the knowable finds no delight in the unpleasing fields of enjoyment. Whatever Rama learns as true reality, upon hearing it directly, brings repose to his mind. Indeed, Rama’s mind seeks only the peace found in pure, undivided being, just as the beauty of autumn finds rest in clear water. Now, for the repose of Rama’s mind, the illustrious sage Vasistha was invited to speak his reasoning. Vasistha is the lord and family preceptor of the entire Raghu dynasty, ever all-knowing and all-seeing, perceiving past, present, and future with flawless clarity. O revered one, do you recall what you once taught for the sake of ending enmity among us and for the welfare of the great souls? On the summit of Mount Nishadha, amidst a cluster of pines, the blessed Padmabhū (Brahma) once imparted abundant knowledge to the assembled sages. By this knowledge, O wise Brahman, when one is endowed with discernment, the tendencies of the worldly mind are transformed; the person attains tranquility, just as darkness is dispelled by sunlight. That very method of knowledge should now be taught to Rama, who resides here. O Brahman, instruct him swiftly, so that he may attain peace. There is no need for persuasion—Rama is free from impurity; his face is reflected effortlessly in a spotless mirror. That knowledge, the meaning of scripture, and the unbroken skill born of realization—all these are to be imparted to the noble disciple who is detached. Whatever is taught to one who is not a true disciple and not detached becomes impure, like cow’s milk mixed with a dog’s saliva. Those who are free from passion, fear, and anger, who are without possessiveness and have shed all impurity—what such as you declare, upon that alone does the mind here find rest. When the son of Gadhi had spoken thus, the sages, led by Vyasa and Narada, praised his words, saying, “Well said, well said.” Then the illustrious sage Vasistha, radiant with great energy and standing by the king’s side like Brahma’s own son, spoke: “O sage, whatever you instruct me, I shall carry out without obstacle. For who, even if capable, would dare to transgress the words of the virtuous? Today, I shall dispel the darkness of mind in the royal princes, beginning with Rama, by means of knowledge, just as a lamp removes the darkness of night. I recall, without interruption, all the knowledge once spoken by the lotus-born for the pacification of the delusion of worldly existence on Mount Nishadha. Thus spoke that great soul, whose brilliance was honored by the assembly of attendants; Vasistha narrated this supreme teaching, which brings the highest realization, for the removal of ignorance and the attainment of peace. The knowledge once spoken by the blessed lotus-born at the beginning of creation for the peace of the world—this I shall now relate. O venerable one, you will narrate the extensive scripture of liberation, but for now, dispel this doubt that has arisen in me: the father of Śuka is the all-knowing sage Vyāsa, the great ascetic, who is liberated beyond the body. How is it, then, that his son is also liberated? Within the supreme radiance of the sun, countless particles of the three worlds arise and dissolve, yet they never reach a number that can be counted. Even now, there exist innumerable multitudes within the three worlds; they cannot be counted, nor can anyone enumerate even a few of them. In the future, waves of creation will arise in the vast ocean of the supreme; to count them all, there is simply no means. Those that have existed and those yet to come in the succession of world creations—considering them is reasonable, but what can be said of those presently existing? Whatever among animals, humans, or gods perishes, O Rama, in that very place, it perceives this very reality. Within the heart itself, under the name of the subtle vehicle, the three worlds exist; in the sky, with the body of mind, the unborn one experiences the very essence of space.