Where there is nothing but the One, where not even a second exists, how can we speak of unity? When there is no basis for unity, even the notion of duality disappears. In such a state, all that remains is a vast emptiness, a pure being belonging only to itself—there is nothing apart or distinct from its own nature, just as fluid cannot be separated from water. The world, with its countless beginnings and tranquil sameness, rests within Brahman, just as a tree dwells hidden within its seed. Even duality is not apart from this essence; it is like the hardness found in gold—inseparable. In the awareness of pure sameness, duality appears, yet is made of nonexistence. Just as liquidity is never apart from water, vibration from air, or emptiness from space, so too is duality never separate from the Lord. To perceive the world as dual or nondual only leads to sorrow and confusion. But those who know the subtle absence of both perceptions—who see beyond duality and nonduality—are truly the highest. All distinctions—measure, measurer, and measured; seer, seeing, and seen—these constitute the world, and all of it abides within the subtlest particle of consciousness. This entire universe is but an atom, sustained within this subtle, Mount Meru-like particle of awareness, just as movement is held within the wind, never apart from its own being. Truly, this is a vast illusion—or perhaps the illusionist is supreme—for within this subtle particle exists the entire succession of the three worlds. Thus, the world remains an impossible illusion, existing only as a measure within the subtle particle of pure consciousness. Even the network of worlds, contained within, never abandons its sameness—just as a seed holds the great tree inside a vessel. Within the seed, the full expanse of tree, fruit, and leaves abides; so too, by supreme vision, the world is seen within the subtle particle of consciousness. Without relinquishing its nature as branches, fruit, and tree, it remains in the seed’s hollow; just so, the world unfolds within the subtle particle of consciousness. What appears as duality is, in truth, established as the seed-shell of nonduality; whoever sees the world within the subtle particle of consciousness, truly sees. Ultimately, there is neither duality nor nonduality, neither seed nor sprout, neither gross nor subtle, neither unborn nor born. It is neither existent nor nonexistent, neither gentle nor disturbed; within the atomic consciousness of the three worlds, there is neither being nor anything at all. Neither the world nor non-world exists; only the supreme atomic consciousness is found—whatever arises, wherever and however, is just so. This supreme atomic self, though never truly arisen, appears to arise through its own self-awareness, as the one self, pervading all, like space. Just as a seed seems to become a tree without truly arising, so the supreme reality appears as the world, through the arising and dissolution of the world. Like a tree remaining as a seed, never abandoning its own state, the supreme atom stands, free from vibration, beyond acceptance or rejection. Whether a lotus fiber or Mount Meru, in relation to the supreme atom, all appear as mere fibers to the eye, yet their true nature is invisible to sight. The vastness of Meru and the subtlety of a lotus fiber both exist within the supreme atom of the self, and from the density of that alone, all the peaks from Meru onward are contained within. By this, both vastness and subtlety are pervaded, spread out, fashioned, generated, and made; the structure of the universe is like the sky—everywhere, pure emptiness is distinctly present. Through duality, it seems as if its own beautiful form is abandoned—like the state of deep sleep, from the highest awareness. Unity is attained, free from coming and going; thus, the world stands as the very essence of ultimate reality. Hearing these profound words from the king, Karkati, the forest-dwelling monkey, shed her restlessness and envy, finding herself at peace at the end of this realized teaching. Within, she found a cool, restful contentment, free from distress—like a peahen in the rainy season or a lotus blooming in the full moonlight. The king’s words filled her with great joy, just as a crane’s egg is filled within by the sun, or a cloud is filled by the wind. She exclaimed, “How pure is your wisdom, shining with the undiminished radiance of the sun of awakening! This particle of discernment—white, tranquil, and pure as the moon’s light—arises from your hearts. The wise are revered in the world; people like you are worthy of service. In your company, I blossom like a lotus in the presence of the moon. Just as fragrance arises from the touch of flowers, so does auspiciousness arise from association with the virtuous; as the lotus blooms by the touch of the sun. Indeed, in the company of the great, suffering no longer afflicts one; for who, holding a lamp’s flame in hand, is ever overcome by darkness? By my own power, you two, the suns of the earth, have arrived in this wilderness; you are thus worthy of worship—now, quickly, tell me your auspicious purpose. In our land, the cluster of demon clans in the forest greatly afflicts the people, always causing pain in their hearts. When all the people were constantly seized by a severe epidemic in my domain, I left by night for that very reason. When the pain in people’s hearts does not subside with medicines, I set out, seeking mantras and such, as spoken by someone like you. My endeavor is for the restraint of those like you who harm the innocent; let that effort succeed, that is enough. Let this much, O auspicious one, be accepted by you: that henceforth, no living being should be harmed by you.” Karkati replied, “Very well, from today onward, O Lord, I shall act thus without falsehood; truly, from now on, there is nothing that ought to be harmed by me.” But the king asked, “If it is so, O lotus-eyed one, what will become of your bodily sustenance, if you remain as you wish, refraining from partaking of another’s body?