The living being, while joined to the body, experiences pleasure and pain in this world. Yet, when separated from these sensations, he no longer perceives the body at all. When the fire that sustains the body becomes calm, the body is abandoned and perishes. At that moment, the self, which is mind-born Brahma, stands revealed as the creator of worlds within all beings. Whoever abides in that subtle body is compared to a drop of water resting delicately upon a lotus—distinct, untouched, and pure. The living being is composed of the qualities of darkness, passion, and purity. But those who truly know the field of existence declare that beyond these qualities, he who set the seven worlds in motion is the very origin of all. When the living being departs from the body, the dissolution of the body takes place in ten and a half parts. This subtle process is discerned only by those with the keenest intellect, by those who possess a subtle and truthful understanding. Through nourishment and purification of the self, one comes to see the self within, and, with a serene mind established in oneself, attains boundless happiness. This entire creation is the work of Prajapati, shaped by both the nature of beings and the self. The radiance of the self then shines forth, brilliant as the sun and fire. The lord established righteous conduct and purity to guide beings toward heaven, and this order applies to Yakshas, Rakshasas, Nagas, Pisachas, and humans alike. When the fourfold class is divided by color, one must ask: since the color flows within all, why is color separated? Among these diverse colors, how is color truly determined? In truth, what was first created by Brahma attained its color through its own actions. Thus, those twice-born who abandon their own duties and turn to violence become Kṣatriyas. Twice-born who neglect their dharma become Vaiśyas, and those who lose purity and fall into darkness become Śūdras. Yet Brāhmaṇas who remain steadfast in the system of dharma—whose austerity never fades—are preserved. Those who understand know that the Brahman which was created in the beginning is the source of all. That creation is called mental, born of thought and devoted to the system of dharma. O best of speakers, one might ask about the Vaiśya and the Śūdra: who are they truly? He who is accomplished in Vedic study, established in the duties of Brahman, ever observant of vows and devoted to truth—he is called a Brāhmaṇa. Wherever austerity is seen, there a Brāhmaṇa is remembered. He who delights in giving rather than taking is known as a Kṣatriya. He who is skilled in Vedic study is recognized as a Vaiśya. He who has abandoned the Vedas and right conduct is remembered as a Śūdra. A Śūdra does not become a Śūdra, nor a Brāhmaṇa a Brāhmaṇa, merely by birth. This is the pure knowledge of the wise, who possess self-control. One should protect prosperity from constant anger, and guard austerity from envy. Knowledge should be shielded from pride and humiliation, and the self from carelessness. He who offers up everything in renunciation is the true renouncer and wise one. By giving up possessions, one who has mastered the senses becomes free from bondage. A sage who is ever devoted to austerity, self-controlled, and disciplined in mind and body, perceives as real only what is grasped by the senses. One should reflect with discernment, withholding trust until it is truly earned; but when trust arises, let the mind be steadfast and unwavering.