Within the expanse of pure consciousness, all things arise and find their dissolution. It is in this very essence that the world unfolds, much like a string of pearls shimmering within the mind’s vision. Just as space, by its very openness, allows the growth of a tree without itself acting, so too does consciousness—though never itself engaged in action—stand as the true cause and doer behind the existence of the world. Consider how iron, by simply being near, gives rise to a reflection in a mirror; in the same way, it is consciousness that enables the perception of all objects. Like a seed, which, passing through the stages of sprout and leaf, ultimately yields fruit, so too does pure consciousness, by way of objects, mind, and living beings, give rise to the mind itself. And just as a seed, after producing fruit, returns to its own original state, so, when consciousness, its objects, and the mind are relinquished, one abides naturally in one’s own true being. Though there may seem a difference between ignorance and knowledge—like the difference between the seed inside a tree and the seed itself—yet, between the mind that sees only the world and the mind immersed in Brahman, there is no such true distinction. When knowledge dawns, the indivisible nature of the Self is revealed, just as the beauty of a form becomes visible when a lamp is lit and the light of pure consciousness shines forth. Whatever is buried in the earth eventually becomes space; in the same way, any ignorance that is examined deeply transforms into the supreme. Just as clear crystals, though pure, appear as many because of the perception of their own facets, so does the world seem manifold within the vastness of Brahman. Brahman is all; the world is but one undivided whole, like a seed containing within itself the fruit, leaves, creepers, bushes, and even seats yet to be. How wondrous is this world! It appears unreal, yet seems so real—so vast, so clear, so distinct, and yet so subtle. Within Brahman, the essence of appearance is a sphere made up of subtle elements, shining forth like a cluster of inevitable particles, as the sages have heard. O Lord, questioned Rama, tell me: how does one turn away from illusion, how does the Self become established, and how does natural attainment arise? The form of this reality is utterly beyond description, nothing other than its own nature; though never truly experienced as an object, it appears before us as if directly perceived. Just as in a child’s heart, fanciful words arise clearly and spontaneously, so does the living being arise within the supreme Brahman. This being abides as something unreal, pure, and measurable, yet appears as if real; it seems separate, but is never apart from Brahman, whose nature is infinite expansion. Just as a living being, whose life is but imagination, quickly becomes Brahman, so too does the living being swiftly become the mind, whose nature is to think and to know. The mind, which is merely the act of thinking about the subtle elements, quickly perceives itself as its own nature; this aggregate, like a puff of wind, flashes forth within the space of consciousness. This subtle being experiences emptiness, like a particle of necessity; its very essence is awareness, and, marked by time, it becomes established in the Self. The living being perceives the meaning of words such as “Who am I?” and becomes aware of limbs; this awareness perceives the true meaning of both objects and words. With such awareness, one perceives taste, sound, and meaning, experiencing them for a moment in the region associated with feeling. From this awareness, the living being becomes drawn toward the meaning of sound, and illumination arises in the region called the future eye. Then, with this same awareness, he perceives the function of the nose; wherever he is established, the faculties of sight and the rest also remain there. In this way, the embodied soul, like the random meeting of a crow and a palm fruit, gradually perceives the distinctive arrangement arising within himself. Through hearing, he recognizes the partial presence of sound in the arrangement, whether it is real or unreal, existent or non-existent. He recognizes the partial presence of touch through the meaning of skin and sound, and perceives the partial presence of taste through the form of the tongue’s object. He perceives the partial presence of form through the shape of the eye’s object, and the partial presence of smell through the nature of the nose. Thus, this state, composed of such qualities, is capable of manifestation; he perceives that opening in the body called the future sense organ. In this way, O Raghava, for both the primal living being and the present one, the apparent self—the principle that transmigrates—arises only in the body. The supreme existence, which is truly indescribable, seems to take on the role of transmigration. Yet, though it appears to travel from life to life, it never truly goes anywhere—such is the power of self-imagination. When, through direct knowledge, one realizes that the knower, the known, and the means of knowledge are all nothing but Brahman, then talk of transmigration becomes irrelevant; that alone is the reality. Transmigration is only imagined because of perceiving otherness; but when Brahman alone is known, there is only Brahman—there is no other awareness. If there is no possibility of any awareness apart from Brahman, then what liberation or inquiry can there be? Let there be an end to such distinctions and divisions. O Rama, your question shines only at the time of conclusion; for a garland of flowers out of season, though beautiful, does not truly shine. Just as a garland made at the wrong time, even if adorned, does not suit the occasion, so too do words spoken out of season by a living being—everything has its proper time. Time is seen to grant both obstacles and permissions; indeed, for all things, their fruition is determined by time. In this way, the individual self, present as the sleeper, perceives within itself, through the passage of time, the state of being a progenitor, now ended. He who, preceded by the awareness of the utterance of Om, beholds the Vedas and rules his own mind, quickly becomes established in that understanding. Knowing this unreal as if it were real, in the space of the pure self, the world—shaped like a mass of mountains—unfolds within space. Here, nothing is born and nothing perishes; the world, like a city of the Gandharvas, is simply expanded within Brahman.