Within the vast space of consciousness, memory arises—sometimes of things experienced, sometimes of things never known. This subtle play of memory, unfolding within awareness itself, is called the glory of the world; for when the objects of perception fade away, what remains is the pure radiance of consciousness alone. This radiance shines forth as the boundless light of awareness, illuminating all without beginning or end. It is established as both the world and as the self-born, the source from which all arises. The innate brilliance of Brahman, perfected since time immemorial, is the subtle body, the cosmic form—the very shape of the universe itself. Within the tiniest atom, the entire universe shines, complete with the three worlds, endowed with space, time, action, substance, and the ceaseless sequence of day and night. Just as the interior of each atom reveals a radiant form, so too does the universe shine forth within it, enveloped like a mountain range in light. In every atom, the same form is seen, extending endlessly; what appears as a mass is only a seeming, dear one—it is not truly real. Thus, there is no end to the vision of what is real or unreal anywhere; but, O sinless one, this perception arises differently for the awakened and the unawakened. For the awakened, all is Brahman—peaceful, unchanging, ever the same. For the unawakened, the world appears as a dualistic, shining realm filled with countless domains. Just as this radiant world expands from the cosmic egg, so too do innumerable other worlds shine forth, one within another, in each atom. Like a doll within a pillar, and within her limbs more dolls, and within those limbs yet more dolls, so too are worlds nested within worlds. They are neither separate nor countable, just as atoms in a mountain; 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, without beginning or 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. This elemental space is nothing but the experience of emptiness; likewise, the space of consciousness is nothing but the experience of creation. If creation is understood merely as the word 'creation,' the mind sinks downward; but when its meaning is grasped as 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, one who is discerning and has mastered the senses comes to realize the utter non-existence of this mass of perceived 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 Rāma, all this exists because of the mind; when it is treated at its root, the entire network of birth-based existence is healed. Thus, 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. And this indeed occurs 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. This whole world shines forth and exists in the mind, just as fragrance abides in a cluster of flowers—present there, but not separate from it. As oil is 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. The mind is the world, and the world is the mind; the two are always inseparable. When the mind is disturbed, the world is disturbed; but when the world is disturbed, the mind is not necessarily disturbed. Just as this vast manifestation arises clearly in the mind, O sinless one, explain to me with a clear analogy how this is so. Just as the worlds of the gods, seers, and even the forms of the departed are established firmly in the mind, so too is this world established in the mind. Just as the king of salt, bewildered by magical illusion, attained the state of an outcaste, so too is this world established in the mind. Just as Bhargava, for a long time, due to the desire for heavenly enjoyments, attained lordship over enjoyments, so too is this world established in the mind. O Lord, how did the son of Bhrigu, due to the desire for heavenly enjoyments, come to possess lordship over enjoyments and become bound in worldly existence? Listen, O Rama, to the ancient story of the conversation between Bhrigu and Kālaya, which took place on the slope of Mount Mandara, thick with tamāla trees. Long ago, on the flower-laden slope of Mount Mandara, the venerable Bhrigu performed severe austerities. His radiant son, the wise and youthful Śukra, whose brilliance rivaled the full moon, attended upon him there, as light attends the sun. Bhrigu remained absorbed in samādhi in that excellent forest, unmoving at all times, like a stone resting on the forest floor.