"This universe and everything in it, whether the seer or the seen, resembles the horns of a hare (or are illusory). Earth, water, agni, vāyu, ākāś, manas, buḍḍhi, ahaṅkāra, ṭejas, the worlds and the sphere of the universe, destruction, birth, truth, virtue, vice, gain, desires, passion, anger, greed, the object of meditation, wisdom, guru, disciple, limitation, the beginning and end, auspiciousness, the past, present, and future, the aim and the object of aim, mental restraint, inquiry, contentment, enjoyer, enjoyment, etc., the eight parts of yoga, yama, etc., the going and coming (of life), the beginning, middle and end, that which can be taken and rejected, Hari, Śiva, the organs, manas, the three states, the twenty-four ṭaṭṭvas, the four means, one of the same class or different classes, Bhūḥ and other worlds, all the castes and orders of life with the rules laid down for each, manṭras and tanṭras, science and nescience, all the Veḍas, the inert and the non-inert, bondage and salvation, spiritual wisdom and non-wisdom, the enlightened and the non-enlightened, duality and non-duality, the conclusion of all Veḍānṭas and Śāsṭras, the theory of the existence of all souls and that of one soul only, whatever is thought by chiṭṭa, whatever is willed by saṅkalpa, whatever is determined by buḍḍhi, whatever one hears and sees, whatever the guru instructs, whatever is sensed by all the organs, whatever is discussed in mīmāmsā, whatever is ascertained by nyāya (philosophy) and by the great ones who have reached the other side of the Veḍas, the saying 'Śiva destroys the world, Vishṇu protects it, and Brahma creates it', whatever is found in the purāṇas, whatever is ascertained by the Veḍas, and is the signification of all the Veḍas—all these resemble the horns of a hare. The conception 'I am the body' is spoken of as the internal organ; the conception 'I am the body' is spoken of as the great mundane existence; the conception 'I am the body' constitutes the whole universe. The conception 'I am the body' is spoken of as the knot of the heart, as non-wisdom, as the state of asaṭ, as nescience, as the dual, as the true Jīva and as with parts, is certainly the great sin, and is the disease generated by the fault of thirst after desires. That