Listen, O wise one, to this teaching that reveals the heart of reality. All that appears to arise from something is, in truth, not different from its source—just as fire emerging from fire is still fire itself. The notions of “produced” and “producer” are but imagined distinctions, like shadows cast by the mind’s play. When we say, “this has come from that,” or speak of the world’s maintenance, it is only because the power of activity predominates in our perception. Yet, in essence, the produced is none other than the producer. The confusion that arises—thinking “this is different” and “that is different”—belongs only to speech. In reality, there is no separation, for the divine is truly undivided. By the very power of mind alone, the sense of individuality arises; and when this conviction is held firmly, one attains what is sought. When people speak of one flame giving rise to another, it is merely a peculiarity of language, not a statement of actual truth. Such distinctions as “produced” and “producer” do not apply to the Supreme, for that which is one and infinite cannot truly be said to be produced in any way. This is the nature of speech: it is useful only when referring to distinctions such as number or opposition, but not to the undivided reality. Just as waves appear on the surface of the ocean, so too do all the forms of words and meanings that we perceive in the Supreme. The wise know that all these are Brahman alone. Brahman is consciousness; Brahman is the mind; Brahman is knowledge and what is called non-being; Brahman is the object, the word, the direction, and the elements. When distinctions are drawn—“this is one, that is another, this is a part”—between the self and the other, these are merely errors of imagination. What truth can there be in such statements? When a flame arises from fire, the idea that it is a separate flame is only a notion of the restless mind; in reality, such a distinction does not hold. The assertion of distinction is itself untrue, yet, due to the impairment of perception by delusion, it is imagined to be real—just as one might see two moons due to a defect in vision. From Brahman, which is all, which is everywhere, which is infinite, nothing else arises; whatever is said to exist is only that. Without the reality of Brahman, nothing at all is possible; indeed, all this is Brahman—this alone is the highest truth. Thus, O wise one, this should be your conclusion. Here, I present the essence of the doctrine in a concise statement: here, only those states beginning with ignorance exist; other sequences do not. You will know all this fully when ignorance is destroyed. When the unreal is dissolved, the real shines forth as it truly is, just as the world appears as it is when the darkness of night is dispelled. All that is spread out by mistaken perception, O Rama, will, upon the calming of your mind and the arising of pure vision, be seen as it truly is by your unwavering, truthful insight—of this, there is no doubt. O teacher, your wondrous and profound words here shine with cool, pure brilliance, like the waters of the Milky Ocean, surrounding me on all sides. For a moment, I fall into darkness, and for a moment, I come into light—like a day subdued by the cool clouds of the rainy season. How has limitation arisen in the infinite, immeasurable, all-pervading, radiant, and ever-undiminished essence? All my statements express the meaning of things as they truly are; they are not powerless, distorted, or self-contradictory. When the vision of knowledge is clear and awakening steadily arises, you will rightly know, in your own peace, this perspective of mine—enough. This composition of words, meanings, and sentences is, for a moment, a delusion for you, intended for instruction and for understanding the meaning of the scriptures. When you come to know That which is true and utterly pure, then you will indeed understand the distinction between the word and its meaning, between what is spoken and what it signifies. This manifold play of speech, which creates divisions, is devised for those who are to be instructed, but it does not truly exist for the wise—only for the ignorant. All calculation, desire, and effort are entirely absent in the Self; Brahman is free from attachment and duality—this alone is the reality in which the world abides. This must be explained again and again, in many ways and with various expressions, and at length, O sinless one, when the time comes for the final teaching. Without the manifold of speech, this incomparable darkness of ignorance cannot be broken; it is not possible for one to make effort to enlighten another without it. Indeed, O Rama, it is by the very highest form of ignorance, which stirs the desire for self-destruction, that knowledge is attained—knowledge which removes all faults. One weapon is stilled by another weapon, impurity is washed away by impurity, poison is neutralized by poison, and an enemy is slain by an enemy. Such is this elemental illusion: it brings joy by its own destruction; its true nature cannot be perceived, for as soon as it is observed, it vanishes. It thoroughly conceals discernment and brings forth worlds, yet it is not recognized at all—behold, what a great wonder this is! Unseen, it stirs; when observed, it vanishes. This illusion, whose true nature is never understood, dances about. Indeed, how marvelous is this illusion, binding to worldly existence! Though utterly unreal, it appears as most real and even harms the wise. Projecting division upon that which is utterly undivided, the one who knows this worldly illusion is the supreme person. By firmly contemplating, “This truly does not exist,” and by becoming knowledgeable, when you attain what is to be known, you will understand the essence of this illusion. But until you awaken, let your conviction, inspired by my words, be unwavering and resolute: “Ignorance does not exist.” Whatever appears as this great mental reflection—if one is inwardly certain that it is unreal, that person attains liberation. Whatever appears as this, manifesting only through the mind—if one is inwardly certain that it is real, that it is Brahman, that person too attains liberation.