Just as a thirsty traveler sees water shimmering in a desert mirage, only to find it is not real water, so too does this world appear before us as a seamless, solid reality—yet it is nothing but the radiant display of consciousness, nondual in its essence. That which seems to be shaped by rays even subtler than sunlight, untouched by suffering, may exist or not exist—what real distinction could there be, then, between a wall or anything else in such a realm? In the same way that gold seems to glimmer in the sky because of the dust of illusion, this world appears before us. When consciousness and its objects are not seen as separate, where could such a world truly arise? Consider the experience of a wall in a city that appears in a dream or a fantasy: it is neither real nor unreal. So too, this world is a long-standing enchantment, a delusion that persists. Those who purify their minds through repeated contemplation of such discernment come to see things as they are, passing beyond the seeming barriers—like moving beyond the confines of a wall to the vastness of space. In truth, there is no difference between the space inside a wall and space itself, except by the force of our own conviction. Any distinction we make—from the highest Brahma down to the smallest creature—remains just that: a conviction, not an absolute reality. Within the pure expanse of appearance, notions such as bed, wall, or emptiness arise only because of a condensation, just as rays of light seem to form solid beams. The apparent separateness of things springs from their own wondrous power, for the supreme appearance is all-pervading—like the seed hidden within the essence of a tree. Just as a seed contains the whole tree within itself, and though the forms that emerge are many, the underlying vision is one, so too do the countless worlds rest in Brahman, peaceful and undisturbed, like space within a vessel. The tree within the seed abides in undivided space; so do all worlds remain unmoved within the stillness of Brahman, which is like infinite space. This reality is peaceful, whole, unborn, one, without beginning or middle. Here, there is no division, no calculation—utterly tranquil, beyond all duality, extraordinary, manifold, pure, appearing only as a semblance, fully blossomed. In this, abide. At this point, the words spoken by your wise minister, shining with ultimate truth, have purified the mind. Now, let the lotus-eyed king speak his heart. From the perception of the atom arises the wind, and wind itself is seen only through delusion; thus, nothing of wind or anything else remains—there is only pure consciousness. From the perception of sound arises sound, and sound too is known only through delusion; the notion of sound and its meaning drifts far away. This atom is everything and nothing; I am that, and not that, and only that. The cause of all is simply the radiance of the all-powerful Self. The Self is attained through hundreds of efforts, yet when it is found, nothing is gained—what is discovered is called the supreme nothing. So long as the awakening that severs the root of ignorance has not arisen, the cycle of birth and rebirth continues to unfold for a long time, through many springs of existence. This subtle entity, appearing as its own form, seems to move about, but its true nature is absorbed by the mind itself, just as water is absorbed by heat, while still remaining unchanged. By this consciousness, all things—Mount Meru, the three worlds, even the smallest blades of grass—are expelled outwardly. Within itself, consciousness perceives only the essence of illusion. Whatever exists within the atom of consciousness is seen outside; for those with passionate longing, this is like the experience of embracing a beloved object in imagination. At the dawn of creation, consciousness, endowed with all powers, swiftly perceives everything by its own will, surpassing even the wildest imagination. Whatever appears within the mind of one who is noble in disposition, that he seems to see—just as a child’s mind creates its own world. Even in the most subtle atom, this pure consciousness pervades the entire universe in the most minute way. This atom does not perish, even across hundreds of leagues, for it is all-pervading, without beginning or end, and is known only as the form of awareness. Just as a clever trickster manipulates a child with gestures, glances, and movements, so too does the pure light of consciousness make the entire world—mountains, grasses, and all—dance ceaselessly, always displaying its wondrous play of appearances. Because of its all-pervading nature, just as a subtle fragrance permeates a garment, so does consciousness exist within and without, enveloping even Mount Meru and all beyond. It is not limited by direction, time, or anything else; though greater than Meru, it is also the subtlest—finer than a hundredth part of a hair’s tip. For that ultimate atom, whose nature is pure awareness and space, no comparison is adequate—just as one cannot compare Mount Meru to a mustard seed. The minuteness of illusion comes from its magical nature, while the Supreme Self stands beyond illusion; just as a bracelet is not equal to gold itself, so too is there no equivalence here. By this lamp—manifest as the light of experience—all illumination appears; without it, no other light could exist, for it precedes the very existence of things. If everything, including the sun and all else, were entirely inert, what would the Self be? What form could light take, and where or what could it be? That pure essence of consciousness, which abides naturally within itself, is perceived outwardly as a subtle radiance, as if it were situated outside. The radiances of the sun, moon, and fire are not different from each other, except due to the mass of darkness; their only distinction lies in their color—white or black. Just as there is a difference between the smoke of lamp-black and the smoke of clouds, so too is the distinction between light and darkness established within them. For the perception of inert things, the sun of consciousness shines upon both; when it does, they attain a unified existence. The sun of consciousness shines tirelessly, day and night, both within and without, even inside stones and other objects, never setting nor rising. By that radiance, this threefold world shines, belonging to the manifest self of the living being; even a hut, filled with various objects, or a hard cavity, is illuminated. You are darkness; your body is darkness. Yet by that imperishable radiance, you are warmed and illuminated, and all darkness is made to shine by light. Just as a lotus and a water-lily are made manifest by the shining sun, so too the existence of both light and darkness is revealed by consciousness.