Because I remembered Karkati’s question, I have recounted all this to you, weaving it into the context of spiritual instruction and the exposition of the nature of consciousness. From a single cause, both the completed and the uncompleted are clearly manifest; this world, which has neither a beginning nor an end, arises step by step from the supreme cause. Consider, for example, the waves in water: though they seem to appear and disappear, they are never anything other than water itself. In the same way, all these diverse creations, though seemingly present, truly abide in the Supreme. Just as fire, though not visibly blazing in wood, still serves its purpose—such as removing cold for monkeys and others—so too does Brahman, ever serene and unchanging, bring forth this manifold world, as if engaging in various actions, yet never abandoning its essential tranquility. Even before creation has arisen, it has already come forth in this manner—like the awareness of a wooden statue of a woman, which is awakened in the wood itself. Just as from a seed, though not different from it, a fruit appears as if distinct, so too from consciousness, though not other than it, the object of consciousness seems to arise as something else. Because of the indivisibility of a single reality, there is truly no separation between seed and fruit, or between consciousness and its object, just as there is none between water and its waves. Except through lack of inquiry, no division between these two can be established; whatever distinction appears from somewhere vanishes upon investigation. This delusion has arisen as it has, O descendant of Raghu; let it depart in the same way. When you awaken, you will know this—simply abandon it. When the knot of delusion is severed by hearing my words, you will yourself know the reality of the distinctions between knowledge, word, and meaning. This prosperity of misfortune arises from the mind, and so does its opposite; by merely hearing my words, they will certainly attain peace. Everything arises from Brahman, and everything is indeed Brahman; awakened by my words, you will know this fully, O blameless one. Therefore, O Brahman, the phrase ‘this is’ expresses distinction; but why do you say, O lord of gods, that all is undivided? For the sake of instruction in the scriptures, a word arises either from sound or from meaning, marked by exclusion of opposites and by the characteristics of enumeration. This difference is seen only in practical dealings, not in reality; like a goblin imagined for a child’s purpose. Even duality and unity do not exist in the state where things abide as they truly are; in such a state, how could there be disturbance of thought? The relationship of cause and effect is defined by its own characteristics, just as the cause and the one possessing the cause, and likewise the sequence of parts. The confusion of transformation, distinction and non-distinction, as well as the modifications of states, knowledge and ignorance, pleasure and pain, all arise in this way. Thus, beginning with these, false imagination arises, produced by the activity of fanciful thought; for the sake of understanding by the ignorant, but in reality, there is no division in the substance. This division exists due to lack of understanding; when knowledge arises, duality does not exist. When knowledge dawns, all mental constructions subside and only silence remains. At the culmination of inquiry, when you have attained understanding, you will know the supreme, one, without beginning or end, indivisible and unbroken. Those who are unawakened engage in mental distinctions, expanding their own imaginations; but this teaching is given for instruction—when knowledge arises, duality does not exist. Without the relationship of word and meaning, duality cannot be established; and duality itself is not possible—whether in silence or in speech, that is sufficient. O descendant of Raghu, establish your intellect in the meaning of the great sayings, disregarding differences in words; listen now to what I say. The mind, arising from somewhere, like a city of the Gandharvas, produces only delusion; this manifestation called the world is merely its own projection. Just as the mind projects this illusion of the world, O sinless one, listen as I now explain this with an example regarding the perception of creation. Hearing this, you yourself, O Rama, will become convinced that all this is merely delusion, and you will cast away attachment from afar. The three worlds are nothing but a creation of thought and imagination; abandoning everything, with a peaceful mind, you will abide in your own Self alone. Attentive to the meaning of my words, you will strive in the treatment of the disease of the mind, applying the ointment of discernment with effort. Thus, when it is so, it is only the mind that appears as the form of the world here; the body and such do not exist, just as there is no oil within sand. Indeed, it is only the mind that is called saṃsāra, tainted by the afflictions of passion and suffering; when freed from these, that itself is said to be liberation. The mind is to be mastered, protected, examined, and treated nobly; it is to be nourished, engaged in activity, guided, and upheld with care. Thus, the mind holds within itself the varied forms of the three worlds; like a peacock’s egg, it unfolds in due time. That portion of the mind which is consciousness is the seed of all things; and its inert portion is itself the world, a limb of illusion. In the primal creation, this earth and so forth are truly nonexistent; formless and unborn, it seems as if seeing a dream, yet does not see. By extended awareness, creation and the like are known; by inert awareness, mountains and such are perceived; the subtle is known by subtle awareness; the body is void, not real. The mind, as the self pervading all, is filled with its own cognitions; serene, pure, and gentle, like water illuminated by sunlight. The immature mind, ignorant, sees the lord of the world as false; but with understanding, it perceives its own true, flawless form. How the self comes to be seen as the source of duality and unity’s confusion—listen, I will explain this to you in the sequence of the stories to be told.