Listen, O Rāghava, to this profound wisdom: In this world, nothing is truly conscious or inert in its essence; all beings, all forms, ultimately dissolve completely, leaving nothing behind. The mind, through its various states and activities, takes on countless names and shapes. It becomes one, then diversifies, much like time unfolds through the changing seasons. Suppose there are those said to be without mind; if ego and the actions of the senses still disturb the body, then perhaps there exist other entities, such as the jīva. Yet, the distinctions in the mind that philosophers have posited are debated—some assert them, others deny them. But, O Rama, these powers do not contend with each other, nor do they surpass one another; for all powers reside within the divine, which is all-pervading. Whenever even the slightest trace of inert power arises in that pure awareness, diversity emerges. Just as a thread comes forth from the spider, the inert arises from the conscious; in the same way, from the ever-awakened, supreme Brahman, nature itself springs forth. It is through the force of ignorance that various notions arise, and so terms like mind and its modifications have different meanings among disputants. When this impure awareness first arises, it is called by many names: individual soul, mind, intellect, ego. In the world, these terms are used freely, and there is no dispute about their application. O Brahman, all this display is said to be of the mind alone, for the scriptures teach that the mind itself is action. It is only by the mind, firmly established in its own nature, that this radiant covering of the body is assumed, just as the fierce heat of the sun creates a shining veil. In this world, the mind alone takes on various forms—sometimes appearing as a human, sometimes manifesting as a celestial being. At times, it shines forth as a demon, or arises as a yaksha; sometimes it attains the state of a gandharva, or takes the form of a kinnarā. With various forms—forests, mountains, cities, towns—it is the mind alone that expands itself in manifold shapes. Thus, the mass of bodies is like grass, wood, or dust; by reflecting on this, what is there to investigate? For us, only the mind is to be examined. Therefore, all this world, filled with endless variety, is the play of the mind; apart from that, only the supreme Self remains. The Self transcends all conditions, pervades all, and is the support of all; by its grace, the mind runs and leaps in the world. Thus, the mind is the agent of action and the cause in bodies; it is born and dies, for such qualities do not belong to the Self. Through such inquiry, the mind will come to dissolution; and with the mere dissolution of the mind, supreme good will arise. When what is called the mind is exhausted and action is no longer agitated by harmful impulses, the being is said to be liberated and does not take birth again. O venerable one, you have spoken of three kinds of births among men; their primary cause is the mind, which is of the nature of both existence and non-existence. How has that mind, which is pure consciousness, devoid of impurity, arisen, expanded, and become the creator of the manifold world? Indeed, there are three kinds of space, extended and distinct: the space of mind, the space of consciousness, and the elemental space. These are common to all and established everywhere; through the power of pure consciousness, they attain the unity of existence. That which is both within and without, the knower, the revealer of being, pervading all—this is called the space of consciousness. That which is beneficial to all beings, the creator, consisting of the divisions of time and thought, by which all is spread forth—this is called the space of mind. That which has an unbroken form extending through the ten directions, the essence of the elements, the support of wind, water, and so on—this is the elemental space. The spaces of mind and elemental space both arise under the influence of the space of consciousness; for consciousness is the cause of all effects, just as the day is the cause of all activities. The mind that is uncertain, thinking 'I am inert, I am not inert,' is impure; know that this very mind gives rise to space and the other elements. The conception of the threefold space is imagined only for the sake of instruction to those whose inner self is not awakened; it is not intended for those who are awakened. There is only one supreme Brahman, which is all, pervading everything; it is awakened, pure, eternal, free from all divisions and distinctions. Through statements filled with the context of duality and nonduality, instruction is given only to the ignorant, never to the awakened, in any way. O Rama, as long as there is non-awakening, the conception of the threefold space is taught only for the sake of understanding. Space, mental space, and the rest arise from tainted consciousness, just as mirages arise from the heat of the desert. When consciousness assumes an impure form as mind, it creates illusory worlds, full of confusion, like a magician's trick. The state of mind, belonging to this impure conscious essence, is perceived by those who lack understanding—just as silver is seen in a shell by the ignorant. Bondage is due to ignorance, and liberation comes through the power of knowledge. O sinless one, wherever and however the mind arises, whatever it may be, it always strives diligently for its own liberation. There is spoken of a vast, empty, and peaceful yet terrifying wilderness, in which not even the smallest corner is seen in the sky. In that place, there is a single man with a thousand hands and eyes, whose mind is greatly agitated and fearsome, and whose form is spread wide. With his thousand arms, he seizes many clubs and strikes his own back, and then flees from himself. Thus, O Rama, the drama of mind and its manifestations unfolds ceaselessly, until through knowledge and inquiry, the mind dissolves, and the supreme Self alone remains, pure and undivided.