Listen, dear one, as I lead you to understanding through a simple example. You ask what is unreal yet appears real, and what is real that seems unreal. Let us explore this together. In truth, only what truly exists remains as existence, O Brahman; that is our essential nature. Yet, things like ropes and similar objects, though ultimately nonexistent, are often spoken of as if they endure in reality. Just as ropes and such appear before us as creations of illusion—unreal, yet seeming real, much like the water seen in a mirage—so too do we, along with gods, demons, and all beings, appear to exist. We move and act, but these are mere appearances, not ultimate realities. Our sense of self, yours and mine, is merely imagined. Though we experience it, it is, in truth, unreal—much like dying in a dream. Consider a friend who dies within a dream: you experience their death, yet it is made of unreality. The notion “he is dead” arises, but it belongs to the dream alone; so it is with this world. Such discussions arise only among those who remain deluded; they do not shine with the light of truth. Yet, through sincere practice, this confusion is dispelled, for direct experience cannot be denied. Once conviction in truth has taken root within, without effort or repeated practice, it never perishes for anyone, at any time. Those who declare, “This world is unreal; Brahman alone is real,” are mocked by the deluded, just as madmen laugh at another madman. How can unity exist between the knower and the ignorant? It is as impossible as union between the blind and the seeing, or between shadow and sunlight. Neither the knower nor the ignorant, no matter how much they try, can deny what they have directly experienced—just as a corpse cannot be made to walk. It is fitting for the knower to proclaim, “All this world is Brahman,” for, having transcended ignorance, he has directly experienced this truth. O Rama, such a statement shines only in the realm of the awakened. For one who has awakened, there is truly nothing that can be called “I am this.” The wise one, having directly realized, “This is indeed the supreme, peaceful Brahman,”—how could he possibly deny his own experience? Apart from the Supreme, there is nothing in myself. Just as gold does not possess the qualities of a goldsmith or an ornament, so there is no “Vasishtha-ness” in me. Similarly, apart from the elements, the deluded have nothing in themselves; just as the notions of wave or ornament are not ultimately real in gold, so for the ignorant, there is no true reality. The deluded one is composed of false egoity, while the wise is made of the one true Self; yet, in neither is there ever any denial of their own nature. How could denial arise in one whose being is of a particular nature? For a person to say, “I am a pot,” is nothing but madness. Therefore, neither are we real, nor are these ropes and similar things anywhere; both we and these objects are unreal—there is truly no origin for us. Only pure awareness of truth exists: the space of consciousness, stainless, all-pervading, peaceful, and ever-rising, undiminished. All is that truth, and it is void even of emptiness, abiding as if nothing at all. Within that space, O dear one, these perceptions shine forth as one’s own radiances. Just as a person with diseased eyes naturally sees strange visions—hairs or balls—so too do these creations appear in consciousness. As one knows oneself, so one experiences in an instant; thus, in the space of consciousness, even the unreal appears real due to that perception. Here, then, nothing is truly real nor unreal; whatever form consciousness perceives, that alone arises, without doubt. Just as ropes and similar things appear, so too have we arisen. Whether true or false, what does it matter, dear one, since even these are only conceptualizations. In this infinite sky of consciousness, all-pervading and formless, consciousness arises and moves as it will, and thus it shines there perfectly. Where awareness itself manifests in the form of ropes and the like, there it is fully present, according to the experience of that particular form. The appearance of one’s own dream is called “the world”; in the sky of consciousness, its form is like the mirage of water seen by a thirsty deer. Where the sky of consciousness is awakened, there the name “visible” is given; where it is asleep, by that same principle, the name “liberation” is given. And it is never entirely asleep nor ever fully awake; understand that the sky of consciousness alone is perceived as the world. Liberation itself is the glory of creation, and the glory of creation is liberation; there is no difference in meaning between these two, just as with synonyms. In the ultimate reality, the form called “world” perceives its own nature, just as the eye of a person with an eye disease sees a hair or a speck. There is nothing like a ball of hair; the perception simply remains. This is not an object seen, nor is it anything at all; thus, consciousness-space is established. Everywhere, everything exists as experienced; nothing at all is here that is not experienced. This is peaceful, ever-present, and all-pervading; it remains thus, free from doubt and division—therefore, abide in this. This form of the great consciousness is dense like a mountain cave, tranquil, and clear as the sky. There is neither existence nor non-existence in perception anywhere; whatever exists, that alone shines forth as good. Now, for the sake of understanding the rope, the snake, and the pot, hear what happened next. At that very moment, at the request of Yama’s attendants, Yama himself spoke these words—listen, O descendant of Raghu. When these beings undergo separation and hear the story of their own existence, then surely the ropes and others will be released—there is no doubt. But where, when, and how will they hear this account of themselves from you, O Lord? By whom will the sequence of their story, as narrated, be heard? On the marshy banks of the great lotus lake in Kashmir, after experiencing repeated births as fish, restless with unfulfilled desires, in time they will reach dissolution. There, in the lotus lake, they will become swans, attaining a new state of being.