From that profound source arises the wondrous array of experiences and visions that make up worldly existence, just as showers of rain descend from a cloud filled with inexhaustible nectar. Within this very source, the waves of the three worlds—marked by the play of appearance and disappearance—glitter ceaselessly, like sunbeams dancing in the sunlight. This reality possesses the nature of destruction, yet it itself is indestructible. It dwells within all things—hidden, distinct, yet present in every being. It is like a natural vine that has grown in the vastness of space, bearing the fruit of the cosmic egg; its leaves are the mind and senses, and it sways and dances in the wind. This radiant consciousness, a jewel among jewels, shines forth through every body. Within it, the streams that weave the web of the world flicker like rays within the moon. In this tranquil mass of consciousness, resplendent with nectar-like brilliance, the elements flow as streams, and perceptions flash and vanish like lightning. By its illumination, all objects mutually sparkle; through it, the unreal is born as unreal, while the real attains true existence. The moving body acts without desire when in the presence of this supreme jewel, which abides silently and inertly within the self. It is by this consciousness that fate, space, time, movement, vibration, and all actions have arisen and dissolved as it approaches all beings. Because its nature is pure consciousness, it becomes like space through knowledge of space; through knowledge of objects, it seems to assume the state of objects, yet it remains unestablished, unattached. Even while performing the boundless activities that sustain the great worlds, it never truly acts at any time. It abides solely in its own undiminishing, changeless awareness, having abandoned all notions of arising and abiding. For this God of gods—the supreme Self—highest attainment comes only through knowledge, not through the weariness of ritual practice. Here, only knowledge and its application are useful; nothing else is required, just as the experience of real water alone relieves the illusion of water in a mirage. This truth is neither distant nor high in the sky, nor is it difficult to attain. It is the radiance of one’s own bliss, found within one’s own body. Practices such as austerity, charity, or vows offer no help here; except for resting in one’s own nature, there is no other means. Scripture, association with the wise, and the guidance of true yogis—these alone are the means and illumination here; whatever dispels the net of delusion without artifice. By the mere recognition, “This is that God,” suffering does not arise for the living being, and one attains liberation while living. Through this very recognition of the self within the self, faults such as death and others never afflict again. How could this great God, the God of gods, be attained from afar—by what intense austerity, what hardship, or how much effort? O Rama, this God is known through one’s own effort, through expanding discernment, not by austerity, bathing, or ritual actions. O Rama, without abandoning attachment, aversion, darkness, anger, pride, and envy, austerity and charity are merely sources of suffering, not truly effective. When the mind is afflicted by attachment and the like, and one acquires another’s wealth through deceit, whatever is given in charity from that is fruitful only for the rightful owner. When the mind is tainted by attachment and the like, and one performs vows or rituals, that is called hypocrisy; its result is negligible or none at all. Therefore, by one’s own effort, one should obtain the foremost remedy: association with true scriptures and noble people, which destroys the disease of worldly existence. Here, except for personal effort, no other means is suitable for attaining the cessation of all suffering. Listen, then, to what kind of personal effort leads to the attainment of self-knowledge, by which all the fevers of attachment and aversion are completely pacified. With whatever means are available, in a way not opposed to worldly norms or scriptures, and with a mind content and satisfied, one should abandon greed for enjoyment. With whatever effort is possible, and without agitation, one should first take refuge in devotion to association with the good and with true scriptures. He who is content with what comes to him, who disregards what is blameworthy, and who delights in the company of the virtuous and in true scriptures—he is quickly liberated. For one of great intelligence who has not discerned the true nature of things through inquiry, even Brahma, Vishnu, Indra, and Shiva are to be regarded with compassion. He whom people, who are themselves mostly good, call a virtuous person—he is truly distinguished and virtuous; one should diligently seek his association. Among all branches of knowledge, spiritual wisdom is foremost, and the scripture that is based on its teaching is called the true scripture; one who reflects upon it is liberated. Just as the scum of water is removed by the use of clearing nuts, and as the dull are freed by the use of remedies, so too impurities are destroyed by discernment born of true scriptures and association with the good. At this point, a question arises: “This deity who has been described—by knowing whom one is liberated—tell me, where does this deity abide, and how may I attain him?” The answer is given: This deity does not dwell far away; he is always present in the body, known as pure consciousness. This alone is all this universe; yet, this all-pervading one is not the universe. Truly, only this one exists; there is no seer called “the universe” apart from him. This is pure consciousness: the moon-bearer, the eagle-bannered one, the sun, and the lotus-born—all are nothing but pure consciousness. Even children say this world is nothing but consciousness; if so, what need is there for instruction, and what name could be given to it? You have understood that the universe is pure consciousness, awareness alone; yet nothing has truly been known by you that could lead to liberation from becoming. What is called “awareness” is samsara; this living being is regarded as a creature, and from this arise the waves of old age and death.