Spontaneously, the unique vibration of consciousness arises—like a wind not born of inertia, but of its own nature. Without cause or prompting, the diverse movement of consciousness flows forth, like water unconfined by any channel, expressing itself in endless forms. In this same effortless way, the wondrous peak of consciousness rises high, not constructed by any hand, and the delightful radiance of consciousness shines, ever manifest and undiminished. This light of consciousness, ever self-revealed and pure, arises on its own within the knower through knowledge, yet seems to set or withdraw in the state of ignorance. By its own nature, it may become absorbed in the inertia of deep sleep among inert things, or, through its own vibration or stillness, the vast sky of consciousness becomes mind or remains as pure, unbroken awareness. The illumination of consciousness is the very light by which the world both appears to exist and not exist; for the world is and is not, being nothing but the one emptiness of the space of consciousness. As the great form of the light of consciousness, the world both exists and does not exist; as the vibration of the dense wind of consciousness, the world is and yet is not. In the blackness of the dense darkness of consciousness, the world exists and does not exist; as the daylight of the sun of consciousness, the world is and is not. The dust of consciousness gives rise to 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, the sweetness of sugarcane, and the smoothness of milk—all these are the world in consciousness. The coldness of snow, the blazing of flame, the oiliness of ghee, and the wave in the river—each is the world in the river of consciousness. The world is the sweetness of consciousness-honey, the golden ornament of consciousness, the fragrance of the flower of consciousness, and 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 that alone. The meanings of the words ‘part’ and ‘whole’ are like the horns of a rabbit—mere imagination for those who deny direct experience; let reproach fall upon such notions. 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 as dense as the heart of a stone, it remains clear in its own space, holding within itself 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, causeless. And the non-existence of this consciousness, which is not an object, cannot be established even in speech; for whatever exists is seen to arise, like a sprout from a seed. Just as the three worlds exist within space, undivided and perfectly empty, so within the great consciousness, all that is seen is truly the supreme state—be firm in this realization born of direct experience. When the sage had spoken thus, the day moved towards evening. The sun set, and the assembly, having offered their salutations, departed to bathe as the rays of the sun faded into dusk. This world is only space, just as a pearl appears in the sky; in the pure expanse of consciousness, the world shines forth in the same way. Just as a celestial maiden carved on a pillar seems to stand out but is not truly separate, so too, in the pillar of consciousness, there is neither carving nor carver to be found. And just as the ripples within the ocean, though unshaken in their essence, appear to arise naturally, so too, the knowable and the knower seem to appear in the supreme, though they are not truly separate. Even the patterns of sunlight seen within water, though appearing substantial to the world, are insubstantial to the atom—so too is the world’s appearance. The appearance of the world, which is neither manifest nor unmanifest, is not separate from Brahman; it is like the network of sunlight on water, which is perceived as distinct. Even though earth and the other elements seem to be experienced in this world, which is of the nature of space, they do not truly exist—just as in dream or imagination. In this space-like consciousness, which appears as the grasping of objects as real, nothing actually arises—just as water does not exist in a mirage river. In this world, where there is no grasping of objects, which is like a city of the Gandharvas, the appearance of things is like a river in the desert—an illusion that seems visible. Just as in a dream mountain, there are no real scales or measures, so too in the world, all visible forms are merely space, filled only by imagination and not by substance. Except for the conceptualization of the meanings of the words ‘world’ and ‘Brahman’ by the ignorant, there is truly no difference in the meaning of the words ‘world,’ ‘Brahman,’ and ‘space.’ This radiance, which is the mere shining of consciousness and non-consciousness, is related to space as subtly as a cloud of imagination is to a real cloud. Just as a dream city appears clear in comparison to a waking city, so too this world appears clear in comparison to an imagined world. Therefore, this world, which appears as inert and conscious, is in reality nothing but pure space; know that the words ‘void’ and ‘space-world’ are interchangeable, both being of the nature of consciousness. Thus, nothing has arisen here—neither the world nor its beginning nor anything seen; it remains as it is, unnameable and unmanifest. The world itself is the great space, the space of consciousness, without any division; it is like a region of atomic size or like a scale that cannot be filled. It is of the nature of space alone, pure, free from grasping of forms; within space, a wondrous vision made of space stands, like a city conjured by imagination. Now, listen to the story of the pavilion, an ornament to the ear, by which, without doubt, this meaning will bring rest to your mind. O Brahman, for the growth of true understanding, quickly tell me the entire story of the pavilion in brief, by which knowledge increases.