Listen now to the subtle wisdom revealed in these verses. Even when the grand illusion—the cosmic egg, source of all appearance—seems to be fully accomplished, in truth, nothing is actually accomplished. Nothing is truly born, nor is anything seen in reality. The vast expanse of Brahman remains as pure, unshaken space; this city of imagination, though it appears to exist, is not ultimately real. This wondrous display arises in the sky of consciousness, uncreated and formless; it is neither made nor truly experienced. Though it seems real, it is not so. In the great cycles of time, when Brahma and other beings attain liberation, there remains no memory of what came before. The cause of all this belongs solely to the self-born One. Whatever the self-born is, so too is the memory that arises from it. Thus, the beginningless experience continues, along with earth and the other elements. Just as the earth and the elements perceived in a dream vanish upon awakening, so too is the world always remembered as having the nature of pure space. Wherever and however the property of fluidity exists in water, in the same way, there is no other creation apart from the Supreme Self. Thus, this creation is established and this manifestation remains; what is called the universe shines forth, yet it is only the nature of space, without any actual creation. Therefore, this visible world is peaceful, having the nature of space—without division, without confusion, without support or placement. It is nondual and free from any notion of unity. Even when the awareness of the world arises, nothing is truly born; the supreme space remains unvoid, clear, and firmly established. In that void of total dissolution, only that which is remains. There is no support, no supported, no object seen, nor any seer. There is no universe, no creator Brahma, nor any cosmic egg anywhere; there is no world, nor earth—the entirety abides in perfect stillness. Only Brahman moves, pure and clear, in this way—self within self, by its own nature, just as water swirls within itself because of its own essence. This appears as unreal, yet is experienced as if real here; in the end, the unreal perishes, just as death occurs in a dream. Or, due to its very nature as existence, this is truly real, free from affliction—undivided, without beginning or end, with knowledge alone as its vast expanse. Just as space itself, the supreme, the first lord of beings, always moves by its own nature, equal in emptiness; for he has a subtle body, not a material one, and when earth and the rest are not born, existence is not present. Thus, all that is seen—the world, ego, and so on—is nothing at all. Since it is unborn, it does not truly exist, and what does exist is only the supreme. That supreme space itself is what lives and is conscious in beings, just as water stirs within the unmoving womb of the ocean. The inner activity of consciousness appears as if it knows, yet never abandons its sky-like nature, just as it seems visible within the mountain of dream and imagination. The body of the great cosmic self, devoid of earth and other elements, is merely a subtle vehicle, composed solely of pure consciousness and space. It is like an imperishable mountain of dream, resembling a stable city of dream; its form is that of an army assembled by the mind, established by the creative activity of consciousness. It is comparable to a mass of pillars and their offspring not dug into the ground; in the space of Brahman, the self is undug, like a statue on its own pillar. The first creator, formerly known as the self-born, is renowned; he is without prior causes, for there were no previous effects of his own actions. At the end of the great dissolutions, the first ancestors are indeed released; therefore, what previous karma could exist for them? The wall-like self must be relinquished, for it is both visible and invisible, and there is neither the seen, nor the seer, nor the creator—everything is indeed that. He is the reflection of all objects; from him arises the stream of living beings, just as a series of lamps comes forth from a single lamp. Imagination alone, arising from imagination, is indeed devoid of earth and the other elements; yet, like one who possesses earth and the rest, it appears as if manifest, just as from one dream another dream arises. From this very reflection, these living beings emerge; and when the auxiliary causes are absent, they are indeed that alone. In the absence of auxiliary causes, the effect and the cause are one; therefore, there is no other source for the illusion of creation. Brahman alone is the original, whose form is the cosmic person; and from the cosmic person arises creation. Thus, the space of living beings is that alone, since earth and the rest are unreal. Is the multitude of living beings limited, or is it infinite? Or is there an infinite self, the aggregate of living beings, unmoving like a mountain? Like streams from a raincloud, like droplets from the ocean, or like sparks from heated iron, why do living beings emerge? Therefore, O venerable one, tell me the true nature of the web of living beings; I have mostly understood this, but make it clear. There is indeed only one living being; how could there be a multitude? To say otherwise is like saying the horn of a rabbit has arisen and departed. There is no individual soul, nor are there multitudes of souls, O Raghava; nor is there any single entity, like a mountain, that is a mass of souls. All notions associated with the term 'jīva' are merely constructions; let your conviction be unwavering that none of these truly exist. Pure consciousness alone, immaculate Brahman, exists everywhere here; and by virtue of its all-powerfulness, it manifests whatever aspect it chooses. Just as a vine unfolds in sequence, so too consciousness, whether manifest or unmanifest, swiftly perceives itself in that form. The terms 'jīva', 'intellect', 'activity', 'movement', 'mind', 'duality', and 'unity'—all these direct their own existence toward experience. Thus, with awareness, it becomes Brahman itself; with ignorance, it passes into destruction by observation, but it does not become aware. Thus, the reality is revealed: all that appears is but Brahman—pure, undivided, and self-luminous—manifesting as the play of consciousness, yet untouched by any creation or multiplicity.