Time, the silent force that governs all, allows the solid earth, the visible fire, and the stable worlds to endure, measuring their existence and restraining their course. In its rhythm, a flower slowly matures at the end of a vine, gathering pollen as it grows; the moist delight within a hollow of clay gives rise to grass upon the earth’s surface. Subtle traces at the root, though faint and mere drops of sap, journey towards the fruit, imprinting themselves in the tender rows of leaves. Atoms, upheld by the structure of Indra’s bow and arrows, sustain the forms of creation; union, or yoga, continually arises, ever fresh in its arrangement. As spring arrives, hosts of flowers and buds attend upon it; the powers of wildfire herald the order of summer. Blue clouds gather and strive for the season of rains, while the masses of fruit pursue the time of autumn. In winter, snow covers the ten directions, and cool winds carry water to the stones. Throughout all these changes, time never abandons its own order, which is woven with the ages; creations proceed in waves upon waves, playing out their cycles. Destiny attains its own stability, acting with firmness and skill; the earth, steadfast and supportive by its very nature, remains until dissolution. In the worlds beyond, fourteen kinds of beings exist, engaging in various activities and amusements, displaying diverse forms. Again and again, they dissolve and are reborn, like bubbles falling one after another in a stream. They come, go, remain, roar, and pursue their interests, running through the mass of births. Driven by fate, helpless people act like madmen, caught in notions and efforts imposed upon them. Thus, the cycles of existence, with both stable and unstable forms, revolve everywhere; all beings return to and depart from the nature of Brahman. All of this is born from itself, each thing becoming the cause of another, and each perishing by another, yet dissolving by its own nature. Just as movement within deep water appears still, so too the unreal and real are perceived as pure consciousness. Just as rivers seem to flow in the sky during summer’s heat, though the sky itself is without form, so too visions of creation are observed in the essence of the mind. Under the influence of intoxication, one’s self appears as another; likewise, from the mind, the essence of consciousness seems to exist as if it were something else. This is neither real nor unreal; it is consciousness alone, remaining as it is, neither more nor less—just as gold is present in ornaments like bangles and so on. That by which you know sound, taste, form, and scent, O Rāghava, is the Self, the supreme Brahman, pervading and established in all. Beyond multiplicity and unity, for the pure Self that is all-pervading, any notion of a second is only imagination; otherwise, nowhere does it exist. Because there is no separate heap, the existence or nonexistence of another—auspicious or inauspicious—creations are imagined, but not in the Self itself, nor in the wind. You are neither Rāma nor not Rāma; this is the state of Brahman. Free from all dualities, become the doer, rid of all affliction. Having placed before you and performed many kinds of actions, what is it that you should swiftly attain? Tell me what is proper, O knower of beings. Let your mind rest in non-doership; do not desire anything. Be established in your own clear, tranquil state, with your mind firmly settled like an ocean of patience. Even by great effort, what is sought cannot be attained here by anyone; so consider this and abandon all objects with your intellect. Recognize your own true nature as the supreme reality, the consciousness-self. Whether acting or not acting, whether in heaven or in hell, whatever disposition exists, the mind experiences accordingly. There is neither joy nor absence of joy, neither movement nor stillness, neither existence nor non-existence; and the wise do not know any intermediate state among these. There is neither liberation nor bondage for those whose minds are unattached; but for those whose minds are attached, everything remains as it is. There is no bondage, no liberation, no one bound, nor any binding. This suffering arises from lack of awakening and dissolves upon awakening. The notion of bondage in the world is merely imagined, and the notion of liberation in the world is also merely imagined. Abandoning everything, free from ego, established in the self, act wisely in the world, O Rama, and remain. For all living beings, for all perceptions everywhere, and for all objects in their entirety, their origin is perpetually from Brahman. Worlds come forth from that, and having abided, they merge completely; always absorbed in it, just as waves in the ocean. This is Brahman alone, established; there is no impurity nor purity here. Just as dust does not arise from the groups of waves in water, so too. There is no second imagination here, O descendant of Raghu; apart from Brahman alone, just as apart from fire there is only heat. Brahman is free from suffering and free from attributes; this world, born from that, is suffering. O Brahman, I do not understand the meaning of your words, which are unclear. When this was spoken by Rama, the sage Vasiṣṭha, lion among sages, began to reflect in his mind regarding the instruction to the descendant of Raghu. Rama’s mind has reached a great expansion, but it has not yet attained complete purity; it has gained some clarity, but is still repelled by the reality here. His mind is well-developed, he knows what is to be known, and is wise; having reached the far shore of the teachings on liberation, through discrimination. No one has any fault, nor is there ignorance in the Self, O Raghava; until it is spoken, he does not attain rest. For one whose understanding is only half-developed, it is not proper to speak thus; by contemplating enjoyment with this view, he perishes. For one who has attained the supreme vision, the desire for enjoyment does not arise; at the time of final conclusion, it is fitting for Rama to hold that all is Brahman.