When the mind is freed from impurities and the subtle seeds of old tendencies, it attains a refined, luminous state, much like water heated by fire transforms into vapor—pure, formless, and unbound. In this subtle condition, awakened from within, the mind encounters perfected beings who dwell in realms and cycles beyond this world, but it does not meet with ordinary beings. As the sense of ‘I’ within you, through repeated practice, comes to rest, a vast and spontaneous awareness arises before your very eyes. Realizing the subtle body brings one to an eternal state; in this clarity, the light of another’s thought can purify your very nature. Therefore, O blameless one, strive to dissolve the latent impressions within. When this dissolution is firmly established, you become liberated even while living. Until the pure moon of awareness has fully risen, remain in the body and observe the many worlds. Know that a body of flesh can unite only with another body of flesh in action—never with the mental body. This is not a boon or a curse, but a truth known through direct experience from childhood. Through repeated practice of deep awareness, even this body grows disinterested in worldly pursuits, and truly, the mind itself becomes the body. When this transformation occurs, it is not noticed by others; they see only the body as dying. Yet, this body neither truly dies nor truly lives. Who, indeed, experiences death or life, which are but dreams and imaginings? Life and death are unreal in this imagined person; they appear only in relation to the body, my child. This pure knowledge has been imparted to me by you, O goddess, and hearing it brings the fever of worldly illusion to rest. In this state, who assists, what practice is there, and how does it occur? How does practice gain strength, and what happens when it is perfected? Whatever is done—by whom, whenever, however—without practice, it never succeeds. The wise know the practice of Brahman as contemplating, speaking about, awakening each other to, and meditating upon that truth, with breath absorbed in it. Those whose sins have ended, who perform virtuous deeds, and who are free from the delusion of duality are the servants of Brahman. Those who spend their nights contemplating spiritual scriptures, whose latent tendencies are thin, are established in this practice. The great souls who are dispassionate, whose desire for enjoyment has waned, and who contemplate the state beyond becoming, are the blessed who triumph on earth. Those whose minds are adorned with generosity and beauty, colored by the flavor of detachment and overflowing with bliss, are the supreme practitioners. Those who strive, through reasoning and scripture, to know the complete absence of the knowable, are established in the practice of Brahman. The wise recognize the practice of awareness as understanding that the visible world was not produced at the beginning of creation, nor does it ever truly exist; this world and ‘I’ are only notions. The delight that arises from knowing the non-existence of the visible, and from the thinning of attachment and aversion, is called the practice of Brahman. The thinning of attachment and aversion through knowledge of the unreality of the visible is true austerity; but taking the visible as real is the root of suffering. When the impossibility of the perceived is realized, knowledge of the knowable arises, and through practice of that, liberation is attained—such practice is of great consequence. The long night of worldly existence, thick with the sleep of delusion, is gradually dissolved by the constant showers of discerning awareness, just as a great autumnal frost melts away under gentle, cool rains. Thus, when the sage had spoken, the day drew to a close, the sun set, and the assembly, offering their salutations, departed to bathe, as the rays of the sun faded into the darkening sky. That night, after the discourse, within the inner chambers where the noble lady lay, while all attendants slept, surely inside the palace hall, all doors, bolts, and windows were firmly secured. The mind was alert and steady, filled with the rich fragrance of abundant flowers. Seated beside a couch adorned with unfading garlands, in a place illuminated by the radiant faces of women as flawless as the full moon, they went to the place of meditation and stood motionless, like figures carved from a jewel-encrusted pillar or painted upon a decorated wall. All worries and restraint faded away as tranquility arose, like lotus buds at dusk opening and releasing their fragrance. They became utterly tranquil and pure, unmoving as a mountain in autumn, untouched by wind and adorned only by clouds after rain. Absorbed in the non-dual samadhi, they relinquished awareness into the sky, just as the wish-fulfilling vine in spring gives up its full sap. When the mistaken notion of ‘I am the world’ failed to arise at the outset of perception, and both realized their own nature as absolute non-being, the phantom of perception vanished for them; for others, it was as unreal as the horn of a hare, O faultless one. That which does not exist at the beginning is likewise absent in the present; what appears is truly unmanifest, and thus the world is like water in a mirage. Their nature became solely peaceful; the two women were as if released far beyond the multitude of objects—moon, sun, and planets—like the boundless sky. With the very body of knowledge, the goddess of understanding crossed over; the human one, by her own body, swiftly according to knowledge and ignorance. Within the house, ascending a space the size of a hand, they became forms of consciousness-space, shaped as those who move in the sky.