Listen, O Rama, as the wise sage gently unfolds the mystery of existence. He begins by explaining that consciousness, like a mirror, cannot reflect unless there is something before it. Without an object, there can be no reflection; and indeed, without a reflection, what meaning does a mirror have at all? In the same way, the supreme truth is realized only in the presence of this visible world—the universe. Without the possibility of perceiving this world, no one ever awakens to the highest reality. The sage points out that as long as this intricate web of appearances, this universe, is present, how can one speak of non-existence? Just as Mount Meru cannot be found within a mustard seed, so too can the vastness of non-existence not be asserted amidst this palpable universe. The sage then advises you, Rama: if you remain, for a few days, with an unwavering mind, devoted to the company of the virtuous and to true scriptures, then, in but a moment, he will dispel for you the illusion of the visible world. Just as knowledge reveals the mirage to be waterless, so too will the world dissolve in the light of understanding. When what is seen disappears, the very sense of being a seer vanishes, and what remains is pure, undivided awareness. He continues: the sense of being a seer exists only when there is something to be seen, and the seen exists only when there is an observer. Duality is known only through unity, and unity is understood only in reference to duality. When either is absent, the other cannot be found. When all perception of seer and seen, of unity and duality, comes to rest, what remains is pure being itself. The sage promises, Rama, that he will clear away for you all perception of the world, from the sense of "I" and all else, by showing you their utter non-existence—just as one cleans a mirror of impurities. The unreal has no existence, and the real never ceases to be. When something does not exist by its own nature, what effort is needed to remove it? In the beginning, this world was not produced at all. What is now seen as spread out before you is nothing but the pure Self, Brahman, appearing as manifold through its own consciousness. What is called the world has not arisen, does not exist, and is not truly seen—just as there is no inherent bracelet-nature in gold itself. Why, then, exert oneself to remove what was never there? The sage assures you that this will be explained in detail, with many reasons, so that you may realize it 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, a second moon in the sky, or a planet where there is none? Just as there is no son of a barren woman, no water in a mirage, and no tree growing in the sky, so too, there is no real delusion called the world. What is seen here, O Rama, is only the pure Brahman. This truth will be revealed to you by reasoning, not merely by words. What the wise declare through reason should not be disregarded by one of noble intellect. But he who, out of delusion, disregards what is reasonable is known to be ignorant and brings suffering upon himself. 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. The fever of false knowledge, called the world, which has long taken root, does not subside except through inquiry—it cannot be cured by mere recitation of mantras. Therefore, the sage offers to tell you stories, Rama, stories that are meant to bring about understanding. If you listen to them with attention, you will indeed become liberated and wise. But if your mind is restless and you depart before hearing them in full, then today you will gain nothing of the path of the noble ones. Whoever desires a goal and strives for it with perseverance surely attains it—unless he grows weary and turns back. If, Rama, you devote yourself to the company of the virtuous and to true scriptures, you will reach the supreme state in days, not months. You ask, what is that principal scripture, O best among those versed in the sacred texts, by knowing which there is no sorrow? For those whose focus is self-knowledge, this alone is the supreme scripture among all scriptures—the great Ramayana. From this supreme narrative arises a higher understanding; it is the very essence of all histories. Within this scripture, the state of liberation while living is described in its completeness; it is supremely pure, arising naturally from itself. Through inquiry, the visible world, though it appears 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 scripture as the treasury of all knowledge. Whoever listens to it daily, even a child, attains the highest understanding and a mind filled with noble wonder—of this there is no doubt. If, however, this scripture does not appeal to someone whose mind is unprepared due to past misdeeds, let him study whatever scripture of knowledge he wishes. In this scripture, the state of liberation while living is directly experienced, just as health is experienced by drinking a supreme medicine. For, when this scripture is heard, the listener knows the truth by himself; the sage does not speak this arbitrarily, like a curse or a boon. The suffering of worldly existence is pacified only by the great discourse of self-inquiry—not by wealth, charity, austerity, study of the Vedas, nor by hundreds of other efforts lacking such inquiry. Those whose minds are thus absorbed, whose life-breath is fixed in this knowledge, who awaken one another and speak of this always—such people rejoice and delight. For those established solely in knowledge, through investigation into self-knowledge, arises that very state of liberation while living, which is also called disembodied liberation. O Brahman, you ask, describe the characteristics of one liberated while living and one liberated after death, so that I may strive likewise, guided by the vision of scripture and reason. The sage replies: He for whom this world, though engaged in activity, remains as vanished and abiding as space itself—he is called liberated while living. He who has attained steadfastness in knowledge, who remains awake even as in deep sleep, who simply abides and acts—he is liberated while living. He whose radiance of face does not rise or set in happiness or sorrow, who remains as he is, whatever comes—he is liberated while living. He who is awake while abiding in deep sleep, for whom waking does not exist, whose awareness is without impressions—he is truly liberated while living. Thus, O Rama, the sage gently leads you, step by step, through the subtle truths of the Self, so that you may see clearly and rest in the supreme peace of knowledge.