There is a rare kind of person, one for whom worldly pleasures—whether for fame or wealth—hold no appeal, even without any external cause. Such a person is known as liberated while still living. Yet, dear one, as long as the true nature of reality remains unrealized, a being cannot truly develop dispassion for the objects of the senses, just as a creeper cannot grow in the barren desert. Therefore, O descendant of Raghu, know that when one has realized the ultimate truth, these fields of enjoyment—once alluring—become unpleasing and no longer delight him. Whenever Rama learns of true reality, hearing it directly, his mind finds repose and peace. Indeed, Rama’s mind seeks only that tranquil rest found in pure, undivided being, just as the beauty of autumn finds its reflection in calm waters. For the repose of Rama’s mind, the great-souled Raghava, let the illustrious sage Vasistha now speak his wisdom. Vasistha, the lord and preceptor of the Raghu dynasty, is ever all-knowing, all-seeing, and perceives past, present, and future with flawless clarity. O sage, do you recall what you once taught, for the sake of ending enmity and for the welfare of great souls? On the summit of Nishadha mountain, amidst the cluster of pines, the blessed one, Padmabhū—Brahmā himself—imparted abundant knowledge to the sages. Through this knowledge, O wise Brahman, when discernment arises, worldly tendencies are transformed, and 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 too may attain repose. There is no need for persuasion; Rama is free from impurity, his face reflected effortlessly in a spotless mirror. That knowledge, the meaning of scripture, and the unbroken skill—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: “Well said, well said.” Then the illustrious sage Vasistha, radiant with great energy and standing beside the king 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 worldly delusion on Mount Nishadha.” Thus spoke that great soul, whose brilliance was honored by the assembly of attendants. Vasistha began to narrate this supreme teaching, which brings the highest realization, for the removal of ignorance and the attainment of peace. He said, “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,” another asked, “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. He is liberated beyond the body, so how is it 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 essence of space. In this way, countless worlds of beings have died, are dying, and will die, each arising distinctly on its own. Like grass shaken by a fierce wind, or children frightened by ghosts, like a string of pearls in the clear sky, or boats drifting among trembling trees—just as in the awareness of a dream, or as a tree of memories in the sky—so too does the departed one experience the movement of worlds within himself. There, through intense transformation, that very experience becomes dense and unfolds in the space of the living being as “this is indeed the world.” Again, in that very place, the one who has died, endowed with the experience of birth, death, and so on, imagines another world there in the same way, once more. Within that, there are other persons, and within them, yet others; these cycles of existence appear like the layers of a plantain stem. There are no groups of great elements like earth and so on, nor are there the sequences of worlds for the dead; yet, still, these illusions of worlds arise for them. This ignorance, endless and prolific in producing diversity, is like a long river for the dull-witted, its waves forming the creation of worlds. O Rama, on the vast ocean of ultimate reality, the waves of creation rise and fall again and again—these same ones, and countless others as well. Some are similar in every way, in family line and qualities of mind; some are similar in part, and some are utterly distinct. Thus, the sage Vasistha revealed the profound nature of reality, the endless cycles of creation, and the path to liberation, guiding Rama and all those assembled toward the highest peace.