O Rama, listen with a pure heart as the nature of this world is revealed. For each individual, the world arises only as an illusion, much like the sap of spring manifests as tender new shoots—appearing real, yet rooted in imagination. The very first notion of “I”—the sense of one’s own self—takes firm hold, becoming established just as something deeply believed is taken as supremely real. The mind, arising in each being, abides in its own nature, perceiving the world in various ways. Yet, as it entertains these perceptions, it ultimately perishes. Through the sheer force of appearance, things seem to exist or not, all depending on one’s perception. This web of the world is but a long dream, held fast by the mighty elephant of the mind. Know that consciousness itself is the very existence of the world, and the world’s existence is shaped by consciousness. If either is absent, both cease to be—this is the truth discerned by those who inquire deeply. The reflection that appears in pure consciousness is real, just as saffron dye adheres only to a cloth that is unstained. When something is not brought in from outside, a different quality naturally arises; likewise, when consciousness is not seized by thoughts, its own pure awareness shines forth. Just as gold cannot settle on a soiled garment, a mind that is tainted cannot hold a single-pointed vision. But by polishing a gem or by proper means with copper, so too, through steady and long practice, the mind becomes pure. In this world, which is of the nature of appearance, the sequences of time and action arise and subside, but how can they truly exist in the pure mind? Just as the world is perceived by the pure mind—an inheritance from father and mother—so it abides there, like a peacock’s egg within the peacock. From the storehouse of its own nature, the mind tastes and gradually brings forth this world, just as from a seed arise sprout, leaves, creeper, flower, and fruit. Each living being perceives only what is the essence of its own tendencies within; the world is likened to a long dream, and the dream is the perfect analogy. O Rama, each individual distinctly experiences the forest of worldly existence within himself, just as, in the night, one sees a network of dreams—of armies and men—within oneself. This multitude of worldly existences may come together of their own accord, or perhaps not; if not, let that be explained. A mind that is impure and weak cannot unite with others, just as unheated iron does not merge with iron, but pure and heated iron does. Pure essences of mind unite with one another, just as waters of the same kind merge, but those divided by barriers do not. The true purity of mind is the absence of tendencies—a single state of non-experience. From that state of deep sleep, upon awakening, by subtle causes, association with others arises. Both activity and withdrawal are preceded by the attainment of subtle elements, for all beings, immediately after deep sleep. Those beings who engage in activity have reached the state of subtle elements; by their unity, they mutually perceive their imagined creations. Through the channel of unity among subtle elements, the diverse reservoirs of creation intermingle and become dense together. Some remain separate and dissolve separately, while others come together and form the cosmic eggs. In that space where countless thousands of cosmic eggs exist, each within each, not attached to one another, that is called the forest of Brahman. That which does not unite with another, having become dense, perceives only what is established there, and nothing else. By the force of present mental imaginings, the successions of beings merge with one another, forming established patterns of creation. The existence of the body is firmly established, while the absence of the body is forgotten, due to deep-rooted identification with the body and forgetfulness of the true self in the space of consciousness. Just as pure vital air, when struck by another’s breath, knows the kingdom of the one struck, so too do the worlds, resting in humans, become known. For all beings, the three states of self—waking, dream, and deep sleep—are attained; the body is not the cause of these. Thus, the sense of living in the self, arising from these three states, fluctuates as the condition of embodiment—like the movement of waves in heated water. Having reached the abode of the spark of consciousness and remaining at the threshold of deep sleep, the awakened soul withdraws, while the deluded soul engages in creation. When purity of nature arises, then friendship manifests, appearing as the unity of two, revealed by mutual goodwill. Some ignorant souls, upon awakening from deep sleep, become creators of their own worlds; while, due to the all-pervading nature of consciousness, others are carried along by the creations of others. In each creation, distinct forms exist, and there are also intermediate creations; within them, inner streams of creation reside, like layers within the stem of a plantain. In creation, the fullness of inner creations is like the abundant, rounded leaves of a plantain; the pavilion of Brahman, cool by nature, is like the plantain leaf. Just as there is no difference in the plantain, even among hundreds of leaves, so too, in the essence of Brahman, there is no difference among hundreds of creations. Just as fruit arises from seed and, through its essence, becomes seed again, so too does Brahman become mind and, through awakening, returns again to Brahman. The seed, which is the cause of the fruit, expands into the form of the fruit; the individual soul, whose cause is Brahman, expands into the form of the world. It is not proper to ask what is the cause of the essence, for its nature is undifferentiated; there is nothing beyond it. Nor can non-existence ever be asserted in that which is all; in that which is without cause, there is no cause or anything prior, nor is there a first cause beyond. The seed, having abandoned its own form, is seen as the fruit; Brahman, having abandoned its own form, is established as both the fruit and the seed. Thus, the play of creation and dissolution is revealed, all resting in the one undivided essence.