Just as darkness disappears the moment a lamp is lit, though its true nature remains unknown, so too is the mystery of ignorance: it vanishes in the presence of knowledge, yet its essence eludes understanding. In reality, the individual soul is none other than Brahman itself—undivided, uninterrupted, all-powerful, without beginning or end, and embodying the very essence of supreme consciousness. Because this Self pervades everything, there can be no true division within it; any sense of separation that seems to arise is but a fleeting conception, experienced as such and nothing more. Thus, O Brahman, through the wish of the one living being, all the countless beings of the world do not exist as truly separate entities, for they are united in the oneness of the great Self. This great Self, which is Brahman, is the source of all powers and abides everywhere as it wills—undivided, uninterrupted, ever free. Whatever this great Self desires, it swiftly brings into being; but if that desire ceases before fulfillment, then from that cessation arises the appearance of duality. Within this duality, the powers seem to divide, projecting their own activities, and thus, through this process, action unfolds. By that primordial, divine power, a fundamental order is established; without this primary regulation, nothing else arises. Only the original will prevails. Whatever desire of the individual soul comes to fruition, it does so only through adherence to the regulation set by that primary power—never otherwise. If that fundamental regulation is not firmly established, then, depending on the presence or absence of power, the intended result does not manifest anywhere. Therefore, Brahman, the great living essence, exists without beginning or end. When it appears as the multitude of living beings, it seems to become countless forms, yet in truth, it remains nothing other than itself. Through awareness of objects, the individual soul arises and enters the cycle of worldly existence; when that awareness ceases, the soul attains peace and departs from worldly bondage. In this manner, the lesser souls, following the sequence of actions initiated by the greater souls, gradually ascend to the state of the original soul—just as copper, through transformation, attains the state of gold. Here, in this infinite and supreme space, even this apparent multitude, though truly nonexistent, seems to exist by virtue of the wondrous nature of consciousness, like the very essence of space itself. It is this very wonder arising within consciousness that is known as the sense of ‘I’, which later takes on the notions of name, body, and so forth. The light of consciousness—endless and of its own nature—manifests as the enjoyment of worlds; all that is experienced is but a reflection of that light. The imperishable consciousness, though indivisible in truth, is described in words as transformation and modification, and is known by its own inherent power. Whatever taste or experience consciousness enjoys within itself, by its uninterrupted play, that alone is established as the world of unmanifest light. This power of consciousness, subtler even than space and pervading all, naturally perceives itself as the sense of ‘I’. Whatever shines forth in the self, by the self and for the self—from the smallest sense of ‘I’ to the farthest reaches of the world—that alone is perceived. Whatever consciousness marvels at, whatever evokes wonder and beauty, is spread out within itself as what is called the world. Consciousness itself is the mind, the ego, the imagination, O Raghava; thus, from the subtle elements onward, all is consciousness. Where, then, can duality or unity truly be established? Abandon the notions of ‘you’ and ‘I’ as causes of individuality, without forsaking the awareness of existence itself. What remains between being and non-being then becomes meaningful in its own right. Just as consciousness was first conceived in its own existence, so it arises: appearing undivided like space, and then being and non-being are both known. Consciousness-space, physical space, the world, desires, oceans, gods, mountains—all these are but forms of space and the marvel of consciousness; truly, there is nothing else. Whatever arises as a manifestation from something is never truly different from its source; and even if the essence appears to have parts, what need is there to discuss the partless? Consciousness, ever untouched, has no form; whatever form appears in the world is merely a manifestation of its radiance. Mind, intellect, ego, elements, mountains, directions—these are all alternate expressions; the world’s existence is rooted in the very essence of consciousness. Know this: the world is but a state of consciousness; there is no world apart from consciousness. If a world could exist without consciousness, then consciousness itself would be inert; but since there is no true distinction in existence, whence could the world arise? The wondrous play of consciousness, like the seed of a mirage, is itself established as the sole essence of the living being and the world. From the state of consciousness arises its own power—the sense of ‘I’. This is called the living being, whose nature is vibration and action, and who will be known as such. Whatever is conceived as consciousness, as mind, with its own produced names and meanings, is divided by distinctions and modifications; therefore, it is not truly existent. There is no separation between agent and action in the vibration of consciousness; action is nothing but vibration, and that alone is remembered as the person. The living being is the vibration within consciousness; that itself is the mind of people. The mind, being of the nature of the senses, moves in countless ways. Indeed, the radiance of consciousness, tranquil and without distinctions, is the world; apart from this, there is nothing else—no cause and effect. ‘I am unbreakable, I am unburnable, I am not subject to wetting or drying; I am eternal, ever-present, steadfast, unmoving—this is established.’ Let people argue as they wish, lost in their delusions; but those who are free from confusion have already arisen and do not wander thus. Wherever form is perceived and ignorance is entrenched, distinctions such as transformation arise; but in the formless, in the consciousness that knows, in the space of consciousness, and in the essence of being and non-being, they do not. The rays of consciousness, through the flavors of objects, give rise to powers named time and so forth; the pure sky of consciousness, the honey of consciousness, brings forth its own blossoms. Spontaneously, the wondrous bow of consciousness shines, unstruck by any hand; and spontaneously, the marvelous gem of consciousness acts, needing no cause.