Listen, O Rama, to the nature of reality and unreality. Unreality arises from the mind’s instability, while reality comes forth from one’s own perception; the world, much like a dream, exists in the mind as both real and unreal. This world is neither truly existent nor truly non-existent—it is born from the confusion of the waking mind, arising like an illusion from the mingling of herbs. When a dream persists and gains duration, it is called ‘worldly existence,’ sustained by the power of the mind. Through improper perception, we vainly believe in fixed objects, just as a man might mistake a stump for a person. Because the Self is not seen, the mind grieves, believing itself to be the mind, suffering from its own imagined terrors like a child frightened by a phantom. The mind, drawn toward objects, arises from the essence that transcends all totality—the unnameable true nature. From this mind comes the notion of living. From the notion of living arises the sense of ‘I’; from the sense of ‘I’ comes mind; from mind arise the senses and all else, leading to the delusion of body and other things. From this delusion about the body, heaven and hell, liberation and bondage arise; like seed and sprout, actions related to the body begin and grow. Just as there is no duality between the essence of consciousness and the Self, so too there is no difference between the living being and the mind, nor between body and action. Action itself is the body; the body is the mind; this alone is the sense of ‘I’, and thus the living being. This living being, shaped by the Lord, is the self; all of this arises from Shiva, the one foundation. Thus, O Rama, the supreme reality is one, though it appears as many—just as a hundred lamps are lit from a single lamp. If one sees the Self as it truly is, devoid of reality, and examines it with the mind, then, free from the sense of ‘I’, one does not grieve. For one whose mind is tranquil, the world is tranquil as well; just as for one whose feet are wrapped, the earth itself seems covered with leather. Just as there is nothing in a banana plant but its leaves, so too, apart from illusion, nothing else exists in the worlds. The mind dances in delusion, giving rise to childhood, youth, old age, death, heaven, and hell. In the play of diverse bubbles within the undivided Self, the mind’s capacity in the cycle of existence is like the potency of wine. Just as one sees double in the moon due to a defect in the eye, so too, when consciousness is touched by the power of awareness, duality appears in the supreme Self. Like a drunken man who sees trees spinning, when consciousness is disturbed, it perceives the world as manifold. As a child, through playful confusion, sees the world spinning like a potter’s wheel, so too, because of consciousness, the world appears as an object of perception. When consciousness perceives duality, there arises the illusion of difference and unity; when it does not perceive duality, both difference and unity cease. Whatever is perceived is not other than consciousness; when nothing is perceived as separate, the activity of consciousness comes to rest. When you abide unmoving, having attained oneness with pure consciousness, whether acting or at rest, you are then said to be at peace. Subtle consciousness perceives objects; dense consciousness does not perceive at all—just as a lightly intoxicated person is agitated, but one deeply intoxicated is at rest. For one firmly established in the supreme state of unity with pure consciousness, its description may be given by terms such as selflessness, emptiness, and the like. It is the confusion of consciousness by which it sees itself as the perceiver and the perceived, and thus arise the false notions: ‘I am born, I live, I perish, I wander in the world.’ Apart from its own nature, there is no consciousness or sentience; just as there is no movement in air without vibration, so what is perceived by what? If perception itself is impossible, then whatever is thought to be perceived by consciousness is like the illusion of a snake on a rope; the wise know this as the delusion of ignorance. In this disease called worldly existence, which is to be treated only by pure awareness, O sinless one, why do you exert yourself in the mere agitation of mind? If, abandoning everything, you remain free from all tendencies, then in that very instant you are liberated—of this there is no doubt. Just as the illusion of a snake in a rope vanishes instantly without any movement of the rope, so too does worldly existence disappear through the transformation of pure awareness. Wherever desire arises, if one stands firm having abandoned it, then liberation is surely attained, O dear one; what is so difficult in this? Here, great souls even abandon their very life-breath as if it were straw; when desire is given up, how can there be any sense of loss in renouncing anything else? Wherever desire arises, having abandoned it with an ungrasping mind, act with the organs of action, accepting or rejecting what comes, and remain established, O friend. Just as a bilva fruit in the palm of your hand or a mountain before your eyes is plainly visible, so too is the unborn nature of the Supreme Self directly evident. It is said that the Self alone shines as the world, like the ocean at the end of an age, stirred by waves yet immeasurable; when known, it grants liberation, but when unknown, it binds the mind for a long time. O Sage, who is this living being, unsuited to the mind, in relation to the Supreme Self? How did he arise in it, and who is he? Tell me again. Brahman, the Lord of all, is always adorned with all powers; by whichever power it manifests, that very power is perceived. The All-Self itself knows the consciousness that is of the nature of awareness; that is called by the term ‘jīva’, and it alone is the maker of intention. Consciousness itself, first imagining duality as its own nature and cause, later assumes manifold causality in birth, death, and existence. With things thus, O best of sages, what is called ‘destiny’? What is called ‘action’? And what is called ‘cause’? Here, only pure consciousness exists, having the nature of vibration and non-vibration; like wind in the sky, from its vibration comes delight, otherwise it is peaceful.