Within the tiniest atom, the entire network of worlds is contained, just as a seed holds the vast tree within itself, even while resting inside a vessel. The full expanse of the tree—its branches, fruits, and leaves—remains hidden in the seed, not abandoning its essential nature. In the same way, through the supreme vision, the world is perceived within the most subtle particle of consciousness. Though the tree appears as branches and fruit, it never ceases to be contained in the hollow of the seed. Just so, the world unfolds and abides within the subtle atom of consciousness. What appears as duality in our perception is, in truth, held within the nondual shell of the seed; the one who truly sees is the one who perceives the world within this subtle essence of consciousness. Ultimately, there is neither duality nor nonduality, neither seed nor sprout, neither the gross nor the subtle, neither the unborn nor the born. It is neither existent nor nonexistent, neither gentle nor disturbed. In the atomic consciousness that pervades the three worlds, there is neither being nor non-being. There is neither world nor non-world—only the supreme atomic consciousness exists; whatever arises, wherever and however, is simply as it is. This supreme atomic self, though never truly arising, seems to appear through its own self-awareness, pervading all like space itself. Just as a seed seems to become a tree without actually arising, so too does the supreme reality appear as the world, through its cycles of arising and dissolution. Like a tree that always remains as a seed, never abandoning its essential state, the supreme atom stands unmoved, beyond all acceptance or rejection. Whether it is a lotus fiber or the mighty Mount Meru, compared to the supreme atom, both are seen as mere fibers to the eye, yet the true nature of this atom is invisible to sight. From the density of this supreme atom alone, the peaks of Meru and all else exist within. By this, the vastness and subtlety of the atom are spread out, fashioned, and generated; the structure of the universe is like the sky—everywhere, pure emptiness is distinctly revealed. Through the perception of duality, it seems as though the beautiful form of reality is abandoned, like the state of deep sleep departing from highest awareness. But in unity, free from all coming and going, the world stands as the very essence of the ultimate reality. When the king had spoken these profound truths, Karkati, the forest-dwelling monkey, was deeply moved. She abandoned her restlessness and envy, resting quietly at the close of the king’s realized teaching. Within her, a coolness and contentment blossomed—she felt at peace, as a peahen delights in the rainy season or a lotus blooms in the full moonlight. The king’s words awakened great joy in her, just as the sun fills a crane’s egg with life or the wind swells a cloud. She marveled, “Ah, how pure is your wisdom, shining with the undiminished radiance of the sun of awakening! From your hearts arises a particle of discernment, white, tranquil, and pure as the light of the moon. “The wise are revered in this world; I consider those like you worthy of service. In your company, I blossom like a lotus before 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, from association with the great, suffering no longer afflicts one; just as one carrying a lamp’s flame is never overcome by darkness. By my own power, you two, suns of the earth, have come to this wilderness; therefore, you are worthy of worship. Now, tell me quickly your auspicious purpose.” The king replied, “In our land, the cluster of demon clans in the forest greatly afflicts the people, always causing pain in their hearts. When a severe epidemic seized all the people in my domain, I left by night for that reason. When medicines could not relieve the suffering in people's hearts, I set out, seeking mantras and teachings from one such as 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: henceforth, no living being should be harmed by you.” Karkati responded, “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.” The king then asked, “If it is so, O lotus-eyed one, what will become of your bodily sustenance, should you choose not to partake of another’s body?” Karkati replied, “For six hundred years, O King, after awakening and being absorbed in samadhi, the thought of eating has arisen in me, and today I desire food. Now, having gone to the mountain peak, I, the living Sālabhañjikā, sit in meditation, unmoving, enjoying happiness as long as I wish. Having established the practice of holding the nectar of immortality, I sustain my body as I will, and then, in due time, I shall abandon it—this is my resolve. “Now, O King, before abandoning this body, I must not harm the lives of others; therefore, listen to my words. There is a mountain named Himavat, pure as moonlight in its radiance, which lies at the heart of the northern region, touching both the eastern and western oceans. There I dwell, fierce, in a house made of golden-peaked mountains, like an iron pillar, as the rakshasi named Karkaṭī. “By austerity, I entreated Brahma, desiring to destroy people; thus, I became subtle as the life-taking disease viṣūcikā. Having obtained this boon, for many years I afflicted people as viṣūcikā, tormenting their lives. But Brahma set a restriction for me: ‘You shall not harm the virtuous.’ For that purpose, I am dependent on the great mantra and remain restrained by it. “So now, let this mantra be taken up; by it, all heart-pain in this world will be pacified. What more need be said about my causing confusion?