Listen, O noble one, to the subtle teaching imparted in these verses, for they reveal the very nature of existence and the Supreme Self. The state of worldly existence and its persistence is none other than absolute non-existence—a profound emptiness. Yet, within the vast ocean of awakening, what truly exists is the form of the Supreme Self. In that supreme state, the familiar sequence of seer and seen, although it may appear present, completely vanishes. There, what is space-less yet is space itself is the form of the Supreme Self. It is not empty, but appears as emptiness; within it, this universe—empty at its core—abides. Even amidst countless creations, it remains untouched, ever empty in its nature. Though composed of pure consciousness, the Supreme Self stands firm like a great rock, unmoved. Outwardly, it may seem inert, but inwardly it is ever aware, awake. It pervades and unites all, both within and without, attaining its own essential being. Just as light illumines, just as emptiness is space, so is that in which all things abide—the Supreme Self. How can this Supreme Self, which is everywhere, remain unrecognized? From it 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 lasting establishment of this world-appearance—so fleeting, like a mirage or the color of space—then let it be so. The form of Brahman is known only through knowledge, not through any other action. Apart from the complete absence of the seen, there is no other auspicious path. When one attains absolute non-existence regarding the seen, perceiving it as it truly is, then the ultimate reality remains; it is then understood and realized. Consciousness does not reflect anywhere without an object to reflect; for, without a reflection, how indeed 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, 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 virtuous and to true scriptures, then in a moment I will completely remove for you the visible world, just as water in a mirage is dispelled by knowledge. When the seen is absent, the seerhood also ceases, and pure awareness alone 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 here 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. You may wonder, 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. Therefore, 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. Whoever desires a certain goal and strives for it accordingly, surely attains it, unless he becomes weary and turns back. If you devote yourself, Rama, to the company of the virtuous and to true scriptures, then you will reach the supreme state in days, not months. For awakening to self-knowledge, O best among those versed in scripture, what is that principal scripture, knowing which there is no sorrow? For those whose focus is self-knowledge, O wise one, this alone is the supreme scripture among scriptures, known as the great Ramayana. From this supreme narrative arises a higher understanding; it is declared to be the essence of all histories. Because in this scripture, the state of liberation while living is described intact, it is supremely pure, arising naturally from itself. Through inquiry, the visible world, though appearing to persist, comes to an end—just as, upon recognizing a dream, the imagined objects of the dream vanish. Whatever exists here exists elsewhere; what does not exist here exists nowhere. The wise know this as the treasury of all the sciences of knowledge. Whoever listens to this daily, even a child, attains the highest understanding and a mind of noble wonder—of this there is no doubt. If this does not appeal to someone whose mind is unprepared due to past misdeeds, let him study whatever scripture of knowledge he wishes. Thus, O Rama, by inquiry, devotion, and the guidance of true scripture, the highest realization is attained, and the nature of the Supreme Self is revealed.