O noble Rama, listen as I recount the subtle ways by which living beings journey through the world, as described by the wise. There is, among the paths of life, a rājasic way—active, propelled by deeds, and not far removed from noble birth. Those of sharp understanding speak of it, recognizing in such a birth both the potential for liberation and the imprint of actions that render one rājasa-sāttvikī—of rajas, yet touched by sattva. If, after only a few more births among other beings, one attains liberation, the wise call her rājasa-rājasī, for her rajas is strong but soon fulfilled. If, however, liberation comes only after hundreds of births and a long search, she is known as rājasa-tāmasī, for her beginning is rajas, but tamas—dullness or inertia—delays her progress. And should doubt persist even after thousands of births, resulting in liberation only after immense delay, she is called rājasa-atyanta-tāmasī, whose beginning is rajas but whose journey is shrouded in deep tamas. There are others, too, O king. When after thousands of lives spent in enjoyment, the origin of Brahman stirs within a person, and liberation comes after much delay, the great sages call this tāmasī—born of tamas. Yet, if by the very birth itself one is fit for liberation, she is known as tāmasa-sāttva, for her beginning is tamas, but sattva shines forth. If only a few tendencies must be shed before liberation, she is called tamo-rājasa, marked by tamas but tinged with rajas. One who, through thousands or even hundreds of past lives, has been prepared for liberation is deemed by the wise as fit for it—neither tamasic nor extremely tamasic. But if, through hundreds of thousands or even millions of lives, one remains unprepared, and liberation is doubtful, such a person is called extremely tamasic. Yet, know this, Rama: all these beings arise from Brahman, just as waves are stirred from the great ocean, or as rays issue forth from a lamp, departing from their source of enjoyment. They emerge as particles fly from a firebrand, or as moonbeams cluster like mandara blossoms. All perceptions and objects, too, arise from Brahman, as the varied beauties of a tree spring from the tree itself, or as ornaments are shaped from gold. Just as drops of water come forth from a pure, radiant spring, so do all living beings arise from Brahman. The imagined continuities of beings, their lineages and forms, belong to the unborn alone, just as the spaces within pots and jars are but forms of the one space. All worlds, too, are imagined as arising from Brahman, like droplets, eddies, waves, and bubbles from water. Likewise, all perceptions and objects perceived are born from Brahman, as mirage-waves appear from the sun’s radiance. In truth, objects and their perceptions are not separate from the perceiver, just as moonlight is not different from the cool moon, nor light from its own radiance. Thus, the diverse kinds of beings in all the worlds have various beginnings, but all emerge from that alone and return to that. Some lineages persist for thousands of births, others for only a few incarnations. In all these worlds, wondrous forms of beings come and go, fall and arise, by the will of the Blessed One, like sparks leaping from a blazing fire. Know, too, that the doer and the action are not truly different; both proceed equally from the Supreme, manifesting spontaneously, like the fragrance and blossom of a tree. When all notions and intentions subside, living beings shine forth in pure Brahman, spread out like moonbeams in the vast sky. Wherever the conduct of the unawakened is seen, there it is said, “Living beings arise from Brahman.” But among the awakened, O Rama, it is not fitting to say, “This has arisen from Brahman,” or “It has not arisen.” As long as any notion remains unmanifest, the teaching and the glory of instruction do not shine in the world. Therefore, accepting the state of those troubled by the sense of difference, it is taught, “This is Brahman, and these are living beings”—but this is only the confusion of speech. From the perspective of detachment, the world seems to arise from Brahman; but that which is born from That is itself That, though it is difficult to grasp. Countless hosts of living beings, as vast as the mountains Meru and Mandara, arise and dissolve again and again in that very Supreme State. Others, without beginning or end, shine forth by the thousands in all the corners of the world, like leaves sprouting on trees. Streams of living beings emerge like new shoots in spring, and there themselves they dissolve, like honey-vines in summer. Some remain constant through the ages, while many others are born and perish; thus, the domains of living beings arise and subside in one another. Just as fragrance and flower are inseparable, so, O Rama, man and action both arise from the Supreme Lord and gradually merge back there. In this world, demons, serpents, humans, and gods repeatedly manifest and disappear through birth, existence, and dissolution. Except for self-forgetfulness, there is no other cause for their wandering, O noble one; no other path is seen that yields the fruit of birth. That alone is called scripture which is true, unfailing in meaning, and determined by those of pure vision and free from passion. And those steadfast ones, endowed with great qualities, whose vision is equal and whose teachings bear fruit—such virtuous people are truly the noble ones.