Just as in a dream, where a single man imagines himself fighting with another, so too is this world—a mysterious realm that flickers between existence and non-existence, belonging to the space-like Self that pervades all, as limitless as space itself. At the dawn and dusk of vast cosmic cycles, this world—whose essence is pure consciousness—arises. Yet, through the interplay of causes and effects, it is ultimately recognized as insubstantial, not truly real. If, within the liberated expanse of Brahman, another Brahman were to seem to arise from memory, that very memory, being but a form of cognition, would appear as creation itself, though in truth it is nothing but pure awareness. Consider, then, how the lineage of Viduratha appeared equally vivid to all the chief ministers of ancient times. All principal thoughts and cognitions follow the lead of the chief mind, just as smaller gusts of wind follow a mighty storm. Through this shared experience, these cognitions take on a similar form among the rulers, subjects, and ministers of a kingdom. Thus, those who know the truth in Viduratha’s city declare, “This is our king, born from such a lineage,” or words to that effect. In the nature of consciousness, there is no need to seek any external cause—just as the radiance of a great jewel arises naturally from its own being. Even the customs of lineage and the kingship of the land are but the radiance of insight, shining forth from the jewel of Viduratha’s knowledge. Wherever there are beings, in whatever creation, at whatever time, all attain mutual recognition because consciousness is all-pervading. It is that awareness which is unconstructed, swift, and intense that alone attains supreme steadiness, being of the single nature of liberation. Through the mutual succession of powerful displays, natures reflect one another—just as consciousness, by its very nature, is like a mirror. In this field, the awareness that, by utmost effort, assimilates all others prevails—just as a river draws other streams into itself on its way to the ocean. Here, as long as these aggregates strive by the nature of consciousness, one ultimately prevails, while the other is submerged. In the arising and perishing of countless worlds, at every instant, in every atom, this process repeats itself again and again. Yet, in truth, nothing is pervaded by anything else, nor does anything abide anywhere; all this is the space of consciousness—unborn, peaceful, and undivided. This dream appears without sleep and without a perceiver; its certainty of existence is known, yet, though experienced, it is made of non-being. Just as a single tree, resting in itself, gives rise to flowers, leaves, fruits, and branches, so too does the infinite, all-powerful One alone exist. The unborn state, whose nature encompasses measure, knower, and known, never falls into forgetfulness of awakened awareness—at any time, for anyone. That one reality, pure from beginningless time, is free from rising and setting, darkness and light, direction and time; it remains ever-clear, without beginning, middle, or end—like water, single, unmoving, and untouched by waves of softness or agitation. The essential nature of the world—as ‘I’, ‘you’, and so forth—shines forth as the single radiance of pure awareness. In the space of consciousness, only its own emptiness exists; where, then, are the notions of duality, unity, or any conceptual distinctions? Yet, the delusion, “I am the world,” arises without any external cause. O Brahman, how does this come about? Because all experiences are found equally within, always and in every way, the unborn One is all—the one Self of all. All the powers signified by words like ‘all’ and ‘beginning’ are only Brahman, not separate; their forms, as the meanings of such words, do not exist apart from That. Just as braceletness is not separate from gold, nor waveness from water, so too the world does not exist apart from the Lord. The Lord alone is the form of the world, but the world-form is not the Lord; gold alone is braceletness, but braceletness is not gold. Just as the form of a composite object consists of many parts, so too, consciousness—though without parts—is the essence of all. That which, at the same time, is the awareness of all subtle elements within the Supreme, appears internally as this world and as the sense of ‘I’. Just as the arrangement of many lines within a stone creates distinctions, so too, within the solid mass of consciousness, the world and the sense of ‘I’ appear as if separate, though they are not. As waves remain in water, stirred by other waves, so too, within the Supreme, creations exist internally, devoid of the real meaning of creation. The Supreme does not exist as creation, nor does creation exist apart from the Supreme—just as the existence of a whole and its parts are not separate. Through the form of consciousness and the knowing of space, only the subtle essence of space is perceived—just as the heart’s own form is felt as movement by the wind. At that very moment, this subtle sound-particle, taking the form of a flash of consciousness, is perceived inwardly by the tranquil one, like a thought by the mind. Then, it knows itself as the very essence of its own being, as the wind, containing the essence of inner movement, comes to know itself as vibration. At that very moment, it appears as its own essential being, while remaining within the sheath, just as light becomes manifest even when enclosed. At that very moment, the unborn one perceives its own essential being, established in the heart as the subtle essence, just as water becomes fluid. At that very moment, the unborn one knows the earth, which is of the nature of its own mind, as the inner subtle essence of scent, just as the firmness of the earth. Perceptions, in equal portions of time, moments, and instants, are always the manifestation of consciousness; this is the continuous succession of the streams of creation. Thus, when its own nature ceases, the undisturbed Brahman remains—free from rising and setting—even in the midst of what is seen. That which is awakened is ever free from affliction, and even when creation arises, it remains unchanged; that which is unawakened, having the form of creation, is always subject to dissolution.