Listen, dear one, to the ancient wisdom as it unfolds. All that truly exists is a boundless mass of pure consciousness, infinite and serene, pervading all things. It rises and sets like the sun, yet has no true beginning or end—only the peaceful expanse of awareness remains. If someone should claim that in the absence of supporting causes the world is simply void, or that a self-born creator springs forth from nothing, know that such talk is but the rambling of a mind unhinged. True understanding lies elsewhere. The one who is truly awakened is not entangled in worldly pursuits. Their mind is unstained, free from all beds of doubt, and long past the deep sleep of delusion. In their world, the fear of becoming has faded, replaced by the radiance of awakening. Such a one has truly awakened. O descendant of Raghu, understand this mystery: at the dawn of creation and at its dissolution, it is memory itself that becomes the first progenitor—the original creator. From this will, which is of the very nature of memory, the world arises. Thus, this city of imagination shines forth, established by that initial creative impulse. Yet, even as it appears so, the existence of that former creator does not truly persist, just as a mighty tree cannot remain suspended in the sky. Consider this, O Brahman: can any prior memory exist at the very beginning of creation? How could memory survive, when the great delusion of dissolution has swept all away? Before the great dissolution, the wise ones—Brahma and others of old—attained liberation; they reached the ultimate state of Brahman. Who, then, is left to remember previous memories? Since the one who remembers is liberated, memory itself becomes rootless. In the absence of a rememberer, how, by whom, and in what way could memory arise? In the great cosmic cycle, all attain liberation. The memory that arises—whether of things experienced or not—emerges in the space of consciousness itself. This is what is called the glory of the world, for when the objects of perception are absent, only the radiance of consciousness remains. This pure radiance of awareness shines forth, illuminating all things without beginning or end. It is this that is established as the world and as the self-born. The innate radiance of Brahman, perfected from beginningless time, is the subtle body, the cosmic form—the very shape of the universe. Within a single atom, the entire universe shines forth, complete with the three worlds, space, time, action, substance, and the sequence of day and night. In the same way, within each atom, its interior appears similarly, shining with radiant form, just as a mountain range is enveloped in mist. There too, the same form is seen, extending into each atom. What is seen appears as a mass, O dear one, but it is not truly real. There is no end to the vision of the real or the unreal anywhere; this distinction arises only for the awakened and the unawakened. For the awakened, all this is only Brahman—peaceful and unchanging. For the unawakened, it appears as a dualistic, shining world filled with countless realms. Just as this radiant world appears, expanding from the cosmic egg, so too do countless millions of other worlds shine forth, one within another, in each atom. Imagine a pillar containing a doll, within whose limbs are further dolls, and within those limbs yet more dolls—so too are the worlds within worlds. They are neither separate nor countable, just as the atoms in a mountain are countless; so too are the atomic worlds within the vast mountain of Brahman. Though the tiny atoms may be counted in the rays of the sun, the atomic worlds within the sun of consciousness are countless, with neither beginning nor end. Just as atoms move within sunlight, water, and dust, so too do the atoms of the three worlds move within the space of consciousness. Just as elemental space is nothing but the experience of emptiness, the space of consciousness is nothing but the experience of creation. If creation is understood merely as a word, it leads the mind downward; but when understood as the meaning of Brahman, it brings about the highest good. The ruler, whose essence is knowledge, is the very seed of the universe—the original Brahman, which is only its own space of consciousness. Know that whatever arises from that is nothing but the awareness of inner consciousness. Through study of scripture, association with the wise, and repeated practice, the discerning one who has mastered the senses comes to realize the utter non-existence of this apparent mass of objects. All this has been explained, O best of those with form, regarding the true nature of forms—how the series of waves in the ocean of worldly existence arise and subside. What more need be said? The mind is the sprout of the tree of action; when it is cut, the branches of the world are cut, and the tree of action is destroyed. O Rama, all this exists because of the mind; when it is treated at its root, the entire network of birth-based existence is healed. This mind, troubled by a trace of impurity, arises in the world. Apart from the mind, where indeed can the body be seen? Except for the utter impossibility of its appearance, there is no other cause. The demon of the mind is pacified, even after hundreds of aeons. In the treatment of mental affliction, the supreme and best medicine is the realization of the utter impossibility of the world's appearance. The mind takes up delusion, the mind dies and is born; by the grace of someone, it is bound and again liberated. In this way, the entire world shines forth in the mind, stirred by thought, just as in vast empty space, the city of the Gandharvas appears—visible, yet insubstantial. This whole world shines forth and exists in the mind, just as fragrance abides in a cluster of flowers—present, yet inseparable. As oil is contained in the sesame seed, as a quality is in its possessor, or as a property is in its substrate, so too is this world established in the mind. As a multitude of waves is in water, as the illusion of two moons is in the moon, or as a mirage is in the heat, so too is the world in the mind. Just as rays are in the sun, as light is in fire, and as heat is in the shining orb, so too is this world in the mind. As coolness is in the moon, as emptiness is in space, and as restlessness is in the wind, so too is this world in the mind. Such is the mystery, O noble one: the world, with all its forms and wonders, is but the play of consciousness—arising and subsiding in the vast expanse of the awakened mind.