Listen, O Rama, to the subtle truth revealed by the wise. Imagine a flame rising from fire: the mind, ever restless, imagines this flame to be something separate, distinct from its source. Yet, in reality, this distinction is merely a fanciful notion; it does not truly exist. The very assertion of separateness is itself untrue, but, due to the clouding of perception by delusion, such an error seems real—just as, when the eyes are impaired, one may see two moons where there is only one. From Brahman, which is infinite, all-pervading, and the essence of everything, nothing else truly arises. Whatever appears to exist is, in truth, only Brahman. Without the reality of Brahman, nothing at all is possible; indeed, all this—every form, every phenomenon—is Brahman alone. This is the highest truth. Thus, O wise one, this should be your firm conclusion. Let me now present the essence of this doctrine in a concise manner: here, only states beginning with ignorance appear to exist; other sequences are not found. When ignorance is destroyed, you will know all this completely. When the unreal dissolves, the real shines forth in its own nature, just as the world appears clearly when the darkness of night is dispelled. All that is spread out before you by mistaken perception will, when your mind is calm and pure vision arises, be seen as it truly is by your unwavering, truthful insight—of this, there can be no doubt. Your words, O Rama, are wondrous and profound, shining with a cool, pure brilliance, like the waters of the Milky Ocean, surrounding me on all sides. At times, I feel myself falling into darkness, and at other moments, coming into light—like a day subdued by the cool clouds of the rainy season. You ask: how has limitation arisen in the infinite, immeasurable, all-pervading, radiant, and ever-undiminished essence? Know that all my statements express the true meaning of things; they are not powerless, distorted, or self-contradictory. When the vision of knowledge is clear and awakening steadily arises, you will know, in your own peace, this perspective of mine—this is sufficient. This composition of words, meanings, and sentences is, for a moment, a delusion for you, intended as instruction, to help you understand the meaning of the scriptures. When you come to know That which is truly pure, you will understand the distinction between the word and its meaning, between what is spoken and what is signified. This manifold play of speech, which creates divisions, is devised for those who need instruction; but for the wise, it does not truly exist—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, 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. Just as 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, so too is ignorance dispelled by means of its own forms. 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 that binds beings to worldly existence! Though utterly unreal, it appears most real and even harms the wise. It projects division upon that which is completely undivided. The one who knows this worldly illusion is the supreme person. By firmly contemplating, “This truly does not exist,” and by becoming knowledgeable, you will, upon attaining what is to be known, 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. And, if one is inwardly certain that whatever appears is real, that it is Brahman, that person too attains liberation. That third mode of perception, which is both moving and unmoving, is merely a fixation of imagination; it is the snare that binds the entire world of beings, like birds caught in a net. He who, with a detached mind, sees this world as uncertain, real and unreal, like a delusion in a dream, does not fall into suffering. For one whose self-conceptions arise within these various imagined forms, for whom the true and false natures are confused, only ignorance exists. Defects such as change do not exist at all in the great Self, the supreme Self, just as dust does not remain in pure water. This imagination, which colors the world with words and their meanings, arises for the sake of worldly dealings and is not separate from the Self. Without such practical engagement, the views of the scriptures do not attain stability, just as threads do not hold together without the fabric. The Self is not found while wandering on the path of ignorance; it is attained only through self-knowledge, and that is obtained from the meaning of the scriptures. O Rama, the far shore of the river of ignorance is not reached except by attaining the Self; for that is the imperishable, unchanging state. This ignorance, which causes delusion, has arisen from somewhere or other; it has taken hold, covering the true state and remaining established. Do not concern yourself, O Rama, with the question of where this ignorance has arisen from; rather, let your inquiry be: how shall I destroy it?