When the sun of consciousness rises within, the lotus of wisdom unfurls its petals, adorned with shoots of virtue and shining with a pure radiance, much like the morning sky at dawn. This wisdom, enchanting the heart and capable of delighting the whole world, becomes the abundant wealth of virtue, glowing like the rays of a full moon. What more can be said? The mind that has realized what is to be known becomes vast and tranquil, neither rising nor setting, much like the space within the sky—ever-present, unmoving. For one whose true nature has been revealed through inquiry, whose self has awakened, even the great deities—Brahma, Vishnu, Indra, and Shiva—are regarded with compassion. For such a one, even when thoughts appear outwardly, they do not touch the mind that is free from ego, just as the mirage-water never reaches the thirsty deer. The worlds, like waves, ebb and flow all around, but for the knower, birth and death, which arise from the self, are gathered up and do not disturb him. Manifestation and dissolution—this alone is the course of saṃsāra; nothing else. Seeing both clearly, he delights and remains undisturbed. Just as the space within a pot is neither born nor dies when the pot is adorned or shattered, so too, the self within the body remains unaffected by its changes. When discernment arises, the cold of delusion, born from the weight of false error, is dispelled; desire in the clouded mind fades away like a mirage in the desert. As long as one has not asked, “Who am I? What is this?” the tumult of saṃsāra persists, like darkness. The body, arising from the weight of false error, is a source of misfortune; he truly sees who does not regard it as the self. He truly sees who, with delusion gone, perceives bodily pleasure and pain—arising from place and time—as not belonging to himself. He who sees the self and all else with undivided vision, perceiving everything as the light of consciousness alone—he truly sees. He who sees everywhere, in the limitless sky, in all directions, in time, in actions, and in all things, that “I alone am”—he truly sees. He who perceives the subtle ‘I’ as pervading, imagined in countless ways, even in the smallest fraction of a hair’s tip—he truly sees. He who inwardly perceives the infinite self—omnipotent, present within every state—as nondual consciousness, truly sees. He who, afflicted by ailments, fears, distress, and subject to old age, death, and birth, sees “I am the body”—he does not see wisely. He who perceives my greatness as pervading across, above, and below, and knows there is no second to me—he truly sees. He who sees that all this is strung in me, as gems upon a thread, and that I alone am the inner consciousness—he truly sees. He who perceives that neither I nor anything else exists here, that only Brahman is and nothing else, and thus sees the middle between existence and nonexistence—he truly sees. Whatever name or thing exists in the three worlds is but a single aspect of myself, like a wave in the ocean; whoever perceives this within, truly perceives. For the great soul whose sense of self and otherness, yours and mine, have ceased through the ending of mental constructs, such a person sees with clear vision. This world is to be pitied, protected, and regarded as my own, as my younger sister; whoever loudly sees the three worlds as frail, truly perceives. Whoever perceives the body as devoid of objectivity, composed of the terror of pure consciousness, and filled with the web of the universe, truly perceives. Pleasure, pain, existence, nonexistence, and the calculations of discrimination—whoever sees these as “I am not this” or “I am this,” is never diminished. In a world pervaded by one’s own being and devoid of any other, whoever sees, “What is to be rejected, what is to be accepted?”—such a person is wise. To whom this is nothing but pure being, beyond reasoning and appearance, and whose calculation of rejection and acceptance is ended—I bow to that one. He who, like space, is of one essence, present in all states, yet does not become colored by any state—such a great soul is the supreme lord. Freed from the notions of darkness and light, having attained the essence of time, serene, balanced, and healthy—I honor that state which has been reached. In whose rising and setting, in whose diverse and beautiful manifestations within the world, the activity remains equally poised, single-pointed, and boundless—to that supreme knower, to Shiva, I offer my salutations. This great city of the body, for the purpose of enjoyment and liberation, is like a garden for the knower; it exists only for happiness, not for sorrow. O great sage, you ask, how can the body be called a city? And how does the yogi, dwelling in it, enjoy the happiness of sovereignty alone? O Rama, this delightful city of the body is endowed with all virtues; for the knower, it is rich in infinite play and illuminated by the light of one’s own awareness. Its windows are the eyes shining forth, its inner realms radiant, its streets formed by the hands extending outward, and the feet reaching the outskirts. It is adorned with rows of hair like vines and clusters, with the skin as its walls, and rests on the pillars of ankles, calves, thighs, and knees. Beautifully constructed, the soles are marked by lines and stones, charming with boundaries of skin, vital points, veins, and joints. The gateway lies at the tips of her two thighs, her genitals emerging, covered by folds of skin and hair, veiled by the petals of flesh. Her face is adorned by the radiance of her brows, forehead, and mouth; her broad cheeks are like spacious grounds, scattered with the lotuses of her glances. Her chest is a lake where the buds of her breasts are like lotus-buds, her shoulders rising like playful rocks, concealed by dense lines of hair. Her stomach is a chasm where her desired food is thrown and crushed, resounding with the tumult of winds expelled through the deep channel of her throat. Thus, the body, seen through the light of wisdom, is a wondrous city, a garden for the one who knows, a place for happiness and the delight of consciousness.