Once more, as the new day dawned, those beings who traverse the sky and those who walk the earth gathered together in assembly, just as they had the previous morning, having completed their rituals of purification. Entering the vast hall, they took their places in the same careful order as before. The assembly, perfectly arranged, appeared utterly still—serene and motionless, like a lotus poised at the mouth of the wind, undisturbed by any breeze. In this tranquil gathering, Rama approached the revered sage Vasistha, who was renowned for his wisdom and eloquence. With gentle and respectful words, Rama addressed him, “Venerable one, please clarify for me: What is the true nature of the mind, from which all these faults and disturbances arise?” Vasistha replied, “Rama, the mind’s form is not seen at all. Apart from its name, it is like the empty, inert expanse of the sky. The mind does not possess a real form—neither outside nor within the heart. Know, Rama, that the mind is present everywhere, like the sky itself. “This mind, which arises from unreality, is like the water seen in a mirage—an illusion. Listen carefully to its nature, which is like the illusion of a second moon seen in the sky. O noble one, whatever appears—whether real or unreal, whatever manifests as meaning or object—know that as the mind, and nothing else. “That which appears as an object, that alone is called mind; there is nothing else at any time that is called mind. Imagination is the mind; they are not separate, just as liquidity is not separate from water, nor motion from wind. Wherever imagination exists, there the mind exists, O dear one; imagination and mind are never apart. “Whatever appears as an object, whether real or unreal, know that alone as the mind. This, O Brahma, is the truth. The subtle body is called mind, but the intellect connected with the physical body is enduring and stable. “Ignorance, transmigration, mind, bondage, impurity, darkness—these are all synonyms, say the wise, for what is perceived. Indeed, apart from what is perceived, there is no form of the mind; and this perceived is itself produced. I will explain this further. “Just as a lotus blossom is contained within a lotus seed, so within the great atom of consciousness is this entire perceived world contained. Just as light is the radiance of illumination, as movement is to wind, as liquidity is to water, and as visibility is to the seer—so is this quality present in the seer. “Just as the form of a bracelet is in gold, as water is in a mirage river, as a wall is in a city seen in a dream—so is the perception of the seen in the seer. Thus, the appearance of the seen in the seer, as if it were something different, I now sweep away—like a stain—by showing you the mirror of your own mind. “When, due to the absence of the seen, the seer forcibly ceases to be a seer, know that as the state of pure being—embracing both existence and non-existence. When that state is attained, the tendencies of attraction and aversion subside, just as agitation ceases when the wind is still. “When nothing at all exists—when all is of the nature of space, direction, and earth—what form could the pure radiance of illumination possibly have? When the seen—the three worlds, you, and I—has attained non-existence, then the seer attains the state of pure being. Such is the nature of the immaculate Self. “Just as, in the countless reflections of mountains and all things, the mirror remains only a mirror—so is the true nature of the pure Self. When the confusion of the seen—such as ‘I’, ‘you’, and ‘the world’—is pacified, then pure oneness arises, established in the seer who does not observe. “If this does not subside, then nonexistence does not pertain to what exists; nor do we know nonbeing in this visible, which brings about fault. Therefore, O Brahman, how can this fever of perception be pacified—a fever which does not cease, which gives rise to delusion and a succession of suffering? “Hear this teaching, O Rama, for the pacification of this demon of perception, by which it will utterly perish and be destroyed. Whatever exists, O Raghava, its destruction is certain; yet, even when it is destroyed, its seed may remain within the heart. “The seed of memory, arising again in the space of consciousness, produces the notion of the seen, which, though insubstantial, spreads the fault in the form of world, mountain, and sky. Thus, the fault of non-liberation persists, and there is no trace of its absence. For this reason, divine sages and seers are regarded as vessels of liberation. “If this world and its beginning truly existed, then liberation would be impossible for anyone. Whether the seen is external or internal, it is only destined for destruction. Therefore, O Rama, listen to this most formidable assertion, by which, through the following discourse, you will surely come to understand. “This so-called ‘I’, marked as having the form of space and the elements, and the word ‘world’—in truth, neither has any real referent at all. Whatever is seen here, any array of appearances before you, all that is truly the one Brahman alone—ageless, immortal, and unchanging. “From fullness, fullness arises; in peace, supreme peace abides; in space alone, space appears; Brahman stands established in Brahman. There is no object seen, nor seer, nor act of seeing; neither void, nor inert, nor conscious—only this peace is spread everywhere. “A mountain is ground by the son of a barren woman; a rabbit’s horn is measured; a rock, stretching out its arms, dances the Tāṇḍava. Grains of sand flow with oil; daughters of stones recite scriptures; painted clouds thunder—such, O Lord, are these words. “This world, said to be made of the sky of old age, death, and suffering—why do you and I even speak of it as existent?