O King, among those who truly know what is to be known, whose very being is pure awareness, there is nothing in this world that resembles the formless, infinite expanse of the consciousness-space self. For one established in this pure awareness, how could the illusion of the world ever arise? Just as the imagined snake vanishes once the rope is recognized for what it is, so too does the illusion disappear and cannot return. When the unreal is seen as unreal, how could the illusion of the world continue to have any existence? Once a mirage is understood to be nothing but shimmering heat, the mind cannot again believe there is water there. Similarly, when one recognizes a dream as merely their own projection, the fear of death within that dream cannot persist; in truth, the fear of dream-death arises only for that which is immortal. Whatever remains in the pure, awakened, stainless, clear, and immaculate mind—apart from the notions of ‘I’ and ‘world’—that alone is indicated by the wise as the true reality. Thus, when the sage had spoken these words, the day drew to its close; the sun set, and the assembly, offering their salutations, departed to bathe, accompanied by the sun’s fading rays. But for one whose mind is unawakened, deluded, and fixed in ignorance, this world—though truly insubstantial—appears as real and solid as adamant. Just as a goblin brings only suffering and death to a child’s mind, so too does the unreal world appear as reality to the ignorant. Like a mirage that causes thirst in deer, for those whose intellect is clouded, the unreal world seems real and enticing. Death in a dream appears real to the dreamer, yet it has no actual effect; likewise, this world seems real to the ignorant, though it brings about no true result. For one unskilled in gold, seeing a gold bracelet, there is only the notion of ‘bracelet’—not even a trace of awareness of the gold itself. In the same way, the ignorant, seeing cities, mountains, or palaces, perceive only the visible forms and not their true essence. Just as strings of pearls, peacock feathers, or balls may appear in the sky, seeming real though they are not, so too does this world of illusions seem real. Know that this universe, bound up with notions of ‘I’ and so forth, is a long dream; and within it, the dream-people seem real—listen to how this is so. Everywhere there exists a vast, peaceful, pure expanse, dense with ultimate reality, whose nature is only consciousness, untouched by thought. This all-pervading, all-powerful essence, the core of all that is, abides wherever and however it arises. In the city of dreams, the dreamer perceives its inhabitants; and as he recognizes them as men, so they appear to him as men. The nature of the dreamer’s consciousness is situated within the inner space of the dream; thinking, “I am this dream-space consciousness, I am a man,” so it is conceived. Because of the unity between consciousness and its imagined aspect, the state of being a man is realized; thus, in the self, through these dual directions, both attain reality. O sage, if the people in the dream are not real, then what fault can there be in one whose body is merely made of illusion? In a dream, those who dwell in another city appear real, though in truth they are only forms; direct perception alone is valid, not anything else. At the beginning of creation, the self-born shines forth, possessing the nature of experience like a dream; the universe is merely a manifestation of that resolve, and thus, it is dream-like. In this way, this universe is a dream; within it, you are real to me, just as you are, so too are others in the dream, and likewise, dreams exist for people within dreams. If those who dwell in a dream city are not real, then likewise in this world—which has the same form—you are not real to me either. Yet just as I am truly real for you, so too are you real for me; in the experience of dreams and worldly existence, this mutual reality is established for both of us. In the vast dream of worldly existence, just as I am real for you, so too are you real for me; this is the order in all dreams. For the dreamer who is without sleep, the city seen in the dream remains, due to its true nature; likewise, O Lord, this is my understanding. Indeed, it is so—the dream city remains because of its reality, even for the dreamer who is without sleep, having a form as clear as the sky. Let that be; but as for what you consider to be waking, know that it too is but a dream within, furnished with space, time, and the rest. In this way, all this appears, yet it is not truly real, though it seems so; it enchants, but falsely, like the delight of a woman in a dream. Everything exists everywhere, both within and outside the body; but whatever one knows, according to one’s awareness, that alone one perceives as such. Just as whatever substance is present in a container is obtained by looking into it, so too, whatever is apprehended is found in the space of consciousness. At this point, the goddess Knowledge spoke to Viduratha, her words sweet with the nectar of awakening and the sprout of discernment. “Thus, O King, you have been described here for the sake of play; may good fortune be yours, for we shall now depart, having seen the visions that were to be seen.” Hearing these gentle words from Sarasvati, the wise king Viduratha replied: “O goddess, my seeing you too becomes fruitless when I am in need; but how could your presence, which bestows great rewards, ever be so? O goddess, leaving this body behind, I move on to another realm; I return to my own, just as one passes from one dream into another. Mother, grant me refuge here; do not disregard a devoted supplicant, O giver of boons, for the great never scorn those who seek shelter. Wherever I go, let this one—my minister—and this princess, though still a child, come with me; show me compassion. Come, rule the kingdom with proper discernment and beauty, as befitting your previous birth; act without hesitation. Know that we have never seen anyone who rejects the wishes of those seeking help.