O Raghava, listen closely to the wondrous nature of reality. That which fills us with awe and wonder, that which shines with beauty and marvel, is nothing other than consciousness itself, spreading out within itself and appearing as what we call the world. This very consciousness is the mind, the ego, and imagination. From the most subtle elements onward, all that exists is but consciousness. So, where then can we draw a line between duality and unity? Both dissolve in the light of this understanding. Let go, then, of the ideas of ‘you’ and ‘I’—these notions that arise from the sense of an individual soul. Do not deny existence itself, but see what remains when the boundaries of being and non-being are set aside; what is left is meaningful in itself, a reality beyond such opposites. In the very beginning, consciousness conceived itself within its own existence. Thus, it arises, undivided like the vastness of space. I have come to perceive both its being and its non-being. Everything—consciousness-space, ordinary space, the world, desires, the expanse of the sky, oceans, gods, and mountains—are all of the same nature: space and the marvel of consciousness. Truly, nothing else exists apart from this. Whatever appears to arise from something is never truly different from it. Even if the essence seems to have parts, what is there to discuss about the partless? Consciousness is ever untouched, without form; whatever forms we perceive in the world are but the shining radiance of consciousness. The mind, intellect, ego, elements, mountains, and directions—these are all just different expressions. The world’s existence is rooted in the very essence of consciousness. Know this: the world is nothing but a state of consciousness. Without consciousness, there is no world. If a world could exist without consciousness, then consciousness itself would be inert; but since existence is undivided, how could the world arise apart from consciousness? This wondrous play of consciousness, like the seed that gives rise to a mirage, is established as the sole essence of both the living being and the world. From the state of consciousness emerges its own power—the sense of ‘I’. This is known as the living being, whose nature is vibration and action, and who is recognized as such. Whatever is conceived as consciousness or as mind, with all its self-created names and meanings, is divided by distinctions and modifications. Therefore, in truth, it is not truly existent. There is no separation between the agent and the action in the vibration of consciousness; action is nothing but this vibration, and that alone is remembered as the person. The living being is the very vibration within consciousness; this 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 itself; apart from this, there is nothing else, no separate cause and effect. Know this firmly: I am unbreakable, unburnable, not subject to wetting or drying. I am eternal, ever-present, steadfast, and unmoving—this is the established truth. Let people argue as they will, lost in their delusions. But we do not wander in confusion; those who are free from delusion have arisen and stand firm in knowledge. When ignorance is entrenched in what is seen and has form, distinctions such as transformation arise. But in the formless, in the consciousness that knows, in the space of consciousness, in the very essence of existence and non-existence, such distinctions do not arise. The rays of consciousness, tasting the flavor of objects, give rise to powers such as time and others. The pure sky of consciousness, the honey of consciousness, brings forth its own blossoms. Spontaneously, the wondrous bow of consciousness shines, unstruck; the marvelous gem of consciousness acts, without any cause. Spontaneously, the unique vibration of consciousness arises—the wind of consciousness, never inert. Spontaneously, the diverse movement of consciousness flows—the water of consciousness, not confined to any channel. Spontaneously, the wondrous peak of consciousness rises high, unconstructed; the delightful radiance of consciousness shines forth, ever manifest. The light of consciousness, ever self-revealed and pure, arises on its own in the knower through knowledge, and seems to set in ignorance. By its own inertia, it takes the form of deep sleep among inert things; by its own vibration or stillness, the vast sky of consciousness becomes mind or remains as pure awareness. It is the illumination of consciousness that is the light by which the world both exists and does not exist. The world is, and is not, being but the one emptiness of the space of consciousness. The world, as the great form of the light of consciousness, both exists and does not exist. As the vibration of the dense wind of consciousness, the world is and yet is not. The world, as the blackness of the dense darkness of consciousness, exists and does not exist; as the daylight of the sun of consciousness, the world is and is not. The dust of consciousness is the illusion of the world as mountain or atom; the heat of the fire of consciousness is the world’s radiance; the whiteness of the conch of consciousness is the world’s brightness. The world is the belly of the mountain of consciousness. The liquidity of water is the world in consciousness. The sweetness of sugarcane is the world in consciousness. The smoothness of milk is the world in consciousness. The coldness of snow is the world in consciousness. The blazing of flame is the world in consciousness. The oiliness of ghee is the world in consciousness. The wave is the world in the river of consciousness. The world is the sweetness of consciousness-honey; the world is the golden ornament of consciousness; the world is the fragrance of the flower of consciousness; the world is the fruit on the vine of consciousness. The very existence of consciousness is the existence of the world; the existence of the world is the very form of consciousness. Here, difference and change do not remain, just as impurity does not remain in space. Thus, by the reality of Being, the three worlds—real and unreal—are indistinguishable, for their very essence is non-different. Therefore, existence and non-existence are nothing but that alone. The meanings of words like ‘part’ and ‘whole’ are like the horns of a rabbit—mere imagination by those who wish to deny direct experience. Let such reproach fall upon them. Where the world does not exist—with its mountains, earth, rivers, and rulers—because only consciousness is one, how could confusion between this and that arise? Even if consciousness is dense as the heart of a stone, it remains clear in its own space and holds within it all tranquil arrangements, just as a stone does. In the expanse of objects, you are like a particle of space; for you, there are no notions such as ‘you’, ‘that’, ‘me’, ‘self’, ‘being’, or ‘non-being’. Like the arrangement of many lines within a leaf, this consciousness, by its own nature, holds within itself both the distinct and the non-distinct. Know, through direct experience, that consciousness is the root cause of all clusters of causes, the progenitor even of the Creator, and by its own nature is causeless. And the non-existence of this consciousness, which is not an object, cannot even be spoken of, for whatever exists is seen to arise, just as a sprout emerges from a seed.