Just as waves rise and fall within the vastness of the ocean, so too do all creations emerge and dissolve within the Supreme, vanishing like dust swept up in a great wind. In this world, which appears through the power of delusion, the sense of a separate self is itself an illusion—what trust can one place in a mirage's water or in the fleeting ashes of creation? No other delusions truly exist; what appears as delusion is, in reality, the supreme state itself. In the depths of darkness, one may perceive forms like yakṣas, yet in truth, there is only darkness—no yakṣas at all. Therefore, birth and death, delusion and space, the sense of 'I' and 'you,' and all that remains at the end of the great cosmic cycle—these too are all that is. What is seen in this world is neither wholly real nor wholly unreal; it is both, or rather, it is Brahman alone that appears in this way. Even within the tiniest particle of space or the smallest atom, the individual soul perceives the world as its own reflection. Just as fire knows its own heat, arising from its very nature, so pure consciousness perceives this universe as its own self. As motes of dust dance in a sunbeam within a house, so do countless universes, like specks, exist in the supreme space. Just as vibration exists in air, fragrance in the wind, and coolness in the sky, so too does the universe abide in the Supreme, untouched by any form. All experiences of existence and non-existence, grasping and releasing, gross and subtle, moving and unmoving—though they seem to be attributes—are truly of Brahman alone, which is beyond all parts. Just as the branches and leaves of a tree exist for the sake of its form, so, for the sake of understanding, you should see all these as non-different from your own self. This universe arises from the sequence of your own nature; it is empty, and the very meaning of 'universe' is nothing but Brahman, in which it abides. It is neither true nor untrue, like the illusion of a snake seen in a rope; what is experienced as false is called true or untrue only upon close examination. By knowing the supreme cause, one knows existence as if it were life itself; thus, by experiencing that alone, one distinctly attains the sense of living. Whether true or untrue, this world appearing in space colors the living atom with the experiences it brings forth. Some experiences arise from past impressions, some are entirely new, some are equal, others unequal. Sometimes, somewhere, those same experiences are equal, and sometimes they are not; within the living being, experiences move as untrue or as true. Families, customs, births, intentions—all these become your counselors and citizens in the realm of intelligence. They, being established in the Self, are fully content, unaffected by actions bound to place and time, and remain in the radiance of the all-pervading nature of consciousness. Just as an image appears in the royal mirror of the sky, composed of pure being, so too does the reflection of truth arise in the radiance of consciousness. With your habits, conduct, lineage, and form, the play of consciousness brings forth a reflection that appears as yourself. In the mirror of all-pervading awareness, the reflection appears—whatever its nature, wherever it arises, so it continues. The reflection that moves within the space of the individual soul shines forth by itself; this, standing outside, is established as the image in the mirror of consciousness. This is you, I am the sky, this world is the earth, and so on—all appears as the unborn alone. Know, dear one, that the space of consciousness is like the womb of a bael fruit—be at peace and remain as you are. At that time, Viduratha, your husband, having left his body on the battlefield, will reach that very inner abode and become of such a nature. Hearing these words of the goddess, Lila, standing in her palace, bowed with joined palms and spoke, "O Goddess, I have always worshipped the blessed awareness; in dreams, O Devi, she grants me her vision at night. O Queen of the gods, as she appears, so do you, O Mother; out of your compassion for the afflicted, O beautiful one, grant me a boon." Thus addressed, that awareness, recalling Lila's devotion, was pleased and said, "By your unwavering and lifelong devotion, O child, I am satisfied with you; receive the boon you desire." Lila replied, "After abandoning my body in battle, wherever my husband abides, may I, with this very body, be present there as his wife." The goddess replied, "So be it; you have long worshipped me without obstacle, O daughter, with single-minded devotion, with flowers, incense, and service." Then, as Lila’s wish blossomed through the boon granted, the former Lila, her mind wavering with doubt, spoke to the goddess: "Those whose desires are true, whose resolve is solely truth, who are of the nature of Brahman—such as you—whatever they wish for, all is quickly accomplished for them. Why, with this very body, O Lady of noble complexion, have I not taken him to this other world, or to that mountain village?" The goddess replied, "I do nothing at all for anyone, O beautiful one; the living being himself swiftly accomplishes all that he intends. For I, O simple one, am pure awareness, the presiding deity of consciousness alone; in each being I am the power of consciousness, the very essence of the living force. The power of 'I' arises in each living being in its own way; as it appears, so it always bestows its corresponding result. When the power of the living being thus awakened quickly worships me, then, when the body is gone, it long remains liberated, thinking, 'I am free.' In this and that manner, I have awakened you, O radiant one; by that pure reasoning, you have been led to a stainless state." In this way, the goddess revealed the nature of reality, the unity of all experience in consciousness, and the path to true liberation.