Know, then, that there is a supreme state—unborn, unchanging, free from both destruction and origination. It moves in its own way, remaining unmanifest, peaceful, primordial, and untouched by affliction. Within the pavilion-house of existence, beings dwell in the self that arises from their own nature; each abides in their own abode, according to their own arrangement. In that state, there is no world, nor any experience of creation. Thus, it is said that this world is like space: unborn, empty. All is but consciousness, of the nature of emptiness. The vast mountain ranges, from Meru onward, are not made of walls, just as a great city seen in a dream is not. Even within a space as small as a thumb, mountain ranges and other seemingly solid things, thought to be hard as diamond, arise only as empty forms within each tiny atom. Just as the layers of a plantain leaf nest within one another, so too, within each atomic consciousness of the three worlds, there exists a dream-city. Within that, by further division, world after world arises in succession. In one such world, King Padma lies as a corpse. O auspicious one, your co-wife Lila reached that world before you. At the very moment your counterpart, this Lila, entered unconsciousness before you, she stood near the corpse of her husband Padma. How did she go there, O goddess, and become embodied? How did she attain and remain in the state of being his wife? Tell me, what form do those women see or speak of there? Tell me briefly about the chief residents of that house. Listen, I will tell you everything concisely, just as I have witnessed it—the story of Lila’s play, which ends with the vision of what is seen and unseen. Just as the lotus is lord of its pond, so he spreads this illusion; thus, he perceives the world, woven into himself, within his own abode. This battle is a battle of delusion; these people are born of delusion. In this world, even death itself is through delusion, and this is indeed the nature of confusion. Through this very sequence of confusion, Lila’s beloved remains; you and she, O beautiful one, are nothing but a dream, O lovely-limbed woman. In the same way, this lord exists for both of you, and so do I myself. The splendor of the world is seen in samsara, and thus it is spoken here. This alone is understood, and the meaning of the word ‘seen’ is abandoned; thus, she is as you are, and the king is accomplished in the same way. I too, established in the truth of the Self, am the Self of all. Here, we are mutually accomplished, as if self-arisen. Thus, in the state of being the essence of all, established in the mass of supreme consciousness, the queen remains, radiant with enchanting laughter. Her eyes glance playfully, she is adorned with fresh youth; her conduct graceful, her speech sweet and noble. Her voice resembles the song of the cuckoo, she moves languidly with the intoxication of love; her eyes are like the petals of a dark lotus, her breasts full and rounded. Her limbs are golden and lovely, her lips ripe as bimba fruit; she is, by your thought, just as the image in the mind of her husband. Then, taking on a form like yours, she stood amazed in consciousness; and immediately upon the death of her husband, she too perished at once. She was seen before her husband, who was a particle of your own thought; whatever the mind experiences as physical reality, it perceives by itself. It knows that this is not real, but a projection of the subtle body; whatever the mind perceives as physical, it knows this is not truly real. The projection of the subtle body arises then in another; thus, through the awareness of death, there is again the illusion of rebirth. For you are the knower of this, and by you this has been understood; thus, he saw you, and you saw him as well. You are established in this Self, for consciousness is all-pervading; since Brahman is everywhere, whatever arises, wherever and however, is that. There, it quickly becomes so; by its own power, it perceives thus. Being all-powerful everywhere, it manifests whatever power it raises, wherever. It abides there and shines thus, due to the force of intense impulse; in the very moment of death and delusion, that pair—husband and wife—remained. Then, for both of them, this understanding arose in the heart, by the force of appearance: “These are our fathers, and these too are our mothers. This is the body, this is the wealth, this is the action that was done before; we two were married thus, and thus attained oneness in name.” And the people of these two also became real there itself; likewise, here is the example—directly evident—of dream experience. Thus, in this play of such nature, I was worshipped in play; “May I not be a widow”—with this thought, I too gave him as my chosen husband. As if seeking this, this girl was previously dead; here, indeed, I am the conscious principle among your conscious portions. The family goddess is always to be worshipped; thus I perform this. Then, her vital force, taking the form of the breath of life, departs from the body. Directed by the mind, it reaches the tip of the mouth, leaving the body behind. Then, at the end of the faintness of death, in this very house, she awakens; her consciousness, shaped by reflection, is seen by the living soul. She is accomplished, with eyes like a deer, radiant with the beauty of a full moon face, proud and beloved, desiring to enjoy her beloved; with previous memories, eager-faced, her inner nature restrained, possessing her original splendor, like a lotus blossoming. Now, having obtained her boon, with this very body, she goes to the king, seeking to attain her husband, traveling by the path of the sky to the heavenly realm. Thinking thus, joyfully, with the banner of the great makara raised high, she soared, graceful in form, like a bird in the sky. There, the maiden received a message sent for her welfare, as if emerging before her from the great mirror of her own resolve.