Just as a ripple upon gentle water neither truly exists nor does not exist, so too does this world enter a mysterious state of both emptiness and non-emptiness within the expanse of Brahman. Consider how a doll is carved from a tree only because of the limits set by place, time, and direction; but in the inert, unchanging substratum, by whom and by what means could any inner confusion or division truly arise? Thus, such examples as the doll and the tree only partially resemble the true nature of the world—no comparison is ever fully adequate. In truth, this world never arises from anything else, nor does it ever truly cease. Only pure Brahman abides, resting in its own Self, unchanging and whole. The very notion of 'emptiness' is imagined only in relation to 'non-emptiness', but since true non-emptiness is impossible, how can there be either emptiness or non-emptiness at all? The radiance that shines in Brahman does not arise from any material element. How then could the sun, fire, moon, stars, or any such lights exist in that which is imperishable? The absence of the light of the great elements is called darkness, but here, since there is never any absence of the great elements, there is never darkness. Its illumination is only the direct experience of one whose nature is like space itself; whatever is within is known only by that, not by anything else. This state, free from both darkness and light, is the ageless abode. Know it to be like the space within a vessel, the silent container of the world’s existence. Just as there is no real distinction in the fruit called bilva, so too here, there is not the slightest separation between Brahman and the world. As a wave exists within water, or a pot within clay, so too, wherever the existence of the world is found, how can it be of the nature of mere space? The analogy of clay and water, though possessing form, is not truly equal to this reality; Brahman is pure like space, and the world exists within it in just this way. Therefore, as consciousness-space is even purer than space, whatever is contained within it—be it the world, words, or their meanings—shares that very nature. Just as the sharpness within a ray is not perceived except by the one who experiences it, so too, in the supreme space of consciousness, pure consciousness is not known apart from the objects of cognition. Thus, even consciousness appears as inert, since in itself it is devoid of objects; the existence of the world is just so, compelled by the very nature of that reality. Forms, light, and mental constructions are made only of that; nothing else exists apart from it. Thus, the entire universe, as it stands, is either in deep sleep or in the fourth state—turiya—alone. The yogi whose mind is tranquil, who abides in deep sleep-like awareness even while engaged in worldly activity, remains established in Brahman, which is without appearance and is the source of all appearances. Just as fluidity remains in water, O gentle one, whether it takes form or not, so too does the universe exist in the Supreme, whether manifest or unmanifest, in the same way. From the Full arises the full; from the formless, the formless spreads forth. The universe appears from Brahman, yet that universe is devoid of any objective reality. From the Full arises the full, and what is established is ever full; therefore, the universe is unborn, and whatever appears to be born is that very fullness. Where cognition cannot arise, how can there be any sense of objectivity in that state? Where there can be no experiencer, how can there be sharpness in a mirage? This, though appearing as real, is in fact unreal, arising in the supreme consciousness from the mind; in the absence of a reflection, how can there be the status of a reflection? It is subtler than even the subtlest atom, purer, more refined, supreme, and peaceful—more so than even the space within the sky. Because it is not limited by directions, time, or anything else, it is exceedingly vast, beginningless and endless, an appearance without anything to be illuminated. Where only the essence of consciousness is found, how could there be the form of mind, which is shaped by the wind of latent impressions? Because consciousness alone arises there, there is truly no living being; neither intellect, nor mind, nor senses, nor latent tendencies exist. Thus established, even though it is full of dissolution and beginning, that ageless state remains; from our perspective, it is peaceful, empty, and greater than space. What, then, is the nature of ultimate reality, whose form is infinite consciousness? This is explained again for the growth of understanding. At the time of the great dissolution, what remains as the cause of all causes is the supreme Brahman; this is now described. When one has dissolved oneself, with the cessation of the mind’s activities, the form that is indescribable—that is the form of that reality. There is no visible world, nor a seer, for with the absence of objects, all is dissolved; whatever shines as pure illumination, that is the form of that reality. If the nature of the living being is oriented toward objects, then it is the body; but what is pure, peaceful consciousness alone—that is the cause of all causes. When the thumb or finger is untouched by wind and the like, the form of the living mind that remains is the supreme Self. The form that endures after long contemplation, which is without sleep, infinite, not inert, and solidly established—that, O sinless one, remains then. Whatever is the heart of space, or of a stone, or of wind—of that ungraspable consciousness-space, that is the form of the supreme Self. The state of the ungraspable, mindless, living one who acts—that peaceful, supreme existence is the being of the primordial substance. The center of consciousness-light, or of dense radiance, or the center of perception—that is the form of the supreme Self. The awareness that is beginningless and endless, within sensation, light, the visible, and darkness—that is the form of the supreme Self. From which the world seems to arise, though it is ever unarisen in form; appearing divided yet undivided—that is the form of the supreme Self. Even for one engaged in worldly affairs, the seat that is like a stone—space within non-space—that is the supreme Self’s form.