O Rama, listen with an open heart as I explain the subtle truths of existence, just as the wise have seen them. Imagine this worldly life as a wild creeper, grown tangled and decayed through countless attachments and desires. When this creeper is cut thoroughly by the sharp axe of clear insight, when mind and body are dissolved and all disturbances cease, then, O Ramabhadra, it does not sprout again—liberation is assured. Now, Raghava, let me reveal to you the distinctions in the origins of all beings and objects—their superior, middling, and inferior types, as they arise here and there in this world. The purest origin, the sattvic birth of Brahman in a person, is marked by a first arising in this very life. This first arising is born from the practice of virtue, established in auspicious realms, and linked with righteous actions. If, while engaging with the diverse tendencies of the world, this being attains liberation through just a few noble qualities, then such a one is rich in virtue. When the results of actions follow such causes and effects, and the course of life is inferred from virtuous deeds, the wise call this a 'rajas-sattva' origin. But when one, entangled in worldly tendencies, remains impure and attains knowledge only after thousands of births, then the outcome of such unrighteous actions is called 'inferior sattva' by those who understand. If, after countless cycles of birth, liberation is still uncertain, this is known as 'utterly tamasic.' O Rama, when the dullness of mind arises not from this present birth but from previous ones, this is considered a middling birth, generally occurring after two or three lifetimes. In the same way, O best of kings, the rājasic path in the world is described by the wise as one that follows after actions and is not far removed from noble birth. By such a birth alone, one is deemed fit for liberation by seekers of truth, and, inferred from their actions, is called rājasa-sāttvikī. If, with only a few more births among other beings, one attains liberation, the wise call her rājasa-rājasī. If liberation comes only after hundreds of births and long seeking, she is known as rājasa-tāmasī. If even after thousands of births liberation is still doubtful, she is called rājasa-atyanta-tāmasī. But when, after thousands of enjoyed births, the origin of Brahman finally arises in a person, then, say the great sages, this long-delayed liberation is called tāmasī. If, by that very birth, she becomes eligible for liberation, the wise call her tāmasa-sāttva. If, with only a few noble tendencies, she attains eligibility for liberation, she is known as tamo-rājasa. One who, in previous lives numbering in the thousands or hundreds, has been prepared for liberation is said to be fit for it—such a one is neither tamasic nor extremely tamasic. But if, in hundreds of thousands or even millions of previous lives, one has not been so prepared, and liberation remains doubtful, that person is called extremely tamasic. All these beings, O Rama, arise from Brahman, just as waves arise from the ocean, stirred only slightly from their rest. All these streams of living beings emerge from Brahman, vibrating with their own energy, departing from enjoyment like rays from a lamp. Like sparks flying from a firebrand, or like rays from the moon appearing as clusters of mandara blossoms, so too do all lines of beings arise from Brahman. Just as the varied beauties of a tree arise from the tree itself, all perceptions and objects arise from Brahman. The powers of living beings are like armlets, bracelets, and ornaments fashioned from gold—they are all Brahman in essence. All living beings, O Rama, emerge from Brahman just as drops of water spring from a pure, radiant source. All the imagined continuities of beings, O Rama, belong only to the unborn Truth, just as the spaces within a pot, jar, or hole are but forms of the one space. All the imagined worlds arise from Brahman, just as droplets, eddies, waves, and bubbles arise from water. All perceptions and objects perceived, O Rama, arise from Brahman, like the mirage-waves that shimmer from the sun’s radiance. Know that all objects and their perceptions are not truly separate from the perceiver, just as moonlight is not different in essence from the cool moon, or radiance from its own source. In this way, the various kinds of beings in the worlds have diverse bases; yet all come forth from that one alone and merge back into it. Some lineages of beings endure for thousands of births, while others are established for only a few past incarnations. Thus, in these many worlds, the wondrous forms of beings, by the will of the Blessed One, come and go, fall and arise—like sparks from a blazing fire. Know, too, that the doer and the action are not truly different; both arise equally from the Supreme, manifesting spontaneously like the fragrance and the blossom of a tree. When all notions and intentions have ceased, living beings shine forth in the pure Brahman, spread out like moonbeams in the vast blue sky. Wherever, O Raghava, the conduct of those who are not awakened is seen, there such statements as 'living beings arise from Brahman' are maintained. But in the conduct of those who are awakened, O Raghava, it is not fitting to say, 'this has arisen from Brahman' or 'it has not arisen.' As long as any notion whatsoever has not been brought to prominence, the teaching and the glory of instruction do not shine in the world. Therefore, accepting the state of those distressed by the sense of difference, it is taught: 'This is Brahman, and these are living beings.' This, O Rama, is but the confusion of speech, born from the play of words and not from the highest understanding.