Listen, O Rama, to the wisdom revealed in these ancient verses. It is said that every creature, though ignorant and lacking form, serves as a vessel for suffering. Because it possesses consciousness, it experiences pain and thus dwells in great misfortune. But when one becomes free from the objects of consciousness, or inclines toward their absence, fullness arises. Knowing this, grief dissolves. When the supreme and the non-supreme are both seen, the knot of the heart is broken, all doubts are cut away, and actions are exhausted. Yet, one's inclination toward objects cannot be restrained unless objects themselves become impossible; as long as the visible persists as an object, how can it ever cease? O Brahman, what is He like—the Supreme Self who is revealed through the company of the virtuous and study of true scriptures, who leads across the ocean of worldly existence? That which is consciousness, the individual soul, scattered amid the jungle of birth—those who desire this as the Self, even if learned, remain ignorant. Here, the individual soul alone is worldly existence, arising from consciousness and the succession of suffering. When this is known, nothing remains unknown anywhere. If the Supreme Self is known, O Rama, then suffering ends, just as poison is neutralized and cholera ceases. Tell me, O Brahman, the true form of the Supreme Self—upon seeing which a person crosses over all delusion. The form of the Supreme Self is that which, even as consciousness travels from place to place, is attained in a single moment. Absolute non-existence alone is the state of worldly existence and its persistence. That which abides in the great ocean of awakening is the form of the Supreme Self. Where the sequence of seer and seen, though present, has vanished completely; that which is space-less yet is space—that is the Supreme Self. That which is not empty, yet appears as emptiness, in which this universe—empty itself—abides; that which remains empty even amid countless creations—such is the nature of the Supreme Self. That which, though composed of pure consciousness, stands firm like a great rock; which, though inert outwardly, is inwardly ever aware—such is the Supreme Self. That by which all, both within and without, is thoroughly pervaded and united, and which attains its own essential being—such is the Supreme Self. As light is to illumination, as emptiness is to space, so is that in which all abides—such is the Supreme Self. How can this Supreme Self, which is everywhere, not be recognized? From this alone arises the very existence of the world and all that is seen. If, in the clear realization of absolute non-existence, there could be any firm establishment of this world-appearance—which is like a mirage or the color of space—then let it be so. That form of Brahman is known only by knowledge, not by any other action. Apart from the complete absence of the seen, there is no other auspicious path. When there is attainment of absolute non-existence regarding the seen, as it truly is, then the ultimate reality remains; it is then understood and realized. There is no reflection of consciousness anywhere without an object to reflect; for, without a reflection, how does a mirror exist? Without the possibility of the existence of this visible world called 'universe,' no one ever realizes the supreme truth. Given the presence of this network of appearances, the existence of the universe, O sage, how can non-existence be? Where is Mount Meru inside a mustard seed? If, for a few days, O Rama, you remain with an unwearied mind, devoted to the company of the good and to true scriptures, then in a moment I will— —completely remove for you the visible world, as water in a mirage is dispelled by knowledge. When the seen is absent, the seerhood also ceases, and pure awareness remains. Seerhood exists only when there is something seen; being seen exists only when there is an observer. Duality exists only with unity, and unity is known only with duality. When one is absent, the existence of the two cannot be. When the perception of duality and unity, of seer and seen, ceases, pure being remains. I will wipe away for you all the visible world, from the sense of 'I' and so on, by the knowledge of their utter non-existence, as one cleans the impurity from a mirror. There is no existence for the unreal, nor is there non-existence for the real. When something does not exist by its own nature, what effort is needed to remove it? In the beginning, the world was not produced; and what is now seen as spread out is only the pure Self, Brahman, expanded by its own consciousness. What is called the world has not arisen, does not exist, and is not seen. Just as there is no bracelet-nature in gold itself, why exert oneself to remove it? This will be explained here in detail with many reasons, so that it is certainly realized directly and without doubt. That which was not produced in the beginning—how can it exist now? How can there be a river in a mirage, or a second moon, or a planet there? Just as there is no son of a barren woman, no water in a mirage, and no tree in the sky, so too there is no delusion of the world. What is seen here, O Rama, is only the pure Brahman. This will be explained to you ahead by reasoning, not merely by words. What the wise declare here with reasoning should not be disregarded by one of noble intellect. But he who, with deluded understanding, disregards what is reasonable, is known to be ignorant and brings himself suffering. By what means is this known, and how does it become established? When this is experienced through reasoning, nothing remains to be known. This fever of false knowledge, long entrenched and called the world, does not subside except through inquiry, not by recitation of mantras. I shall tell you stories, Rama, which are meant for the attainment of understanding. If you listen to them, O noble one, you will indeed be liberated and wise. If not, due to your restless nature, you will rise and depart halfway; then today, nothing at all will come to you of the path of higher beings.