O Rama, all beings in this world arise from Brahman, the infinite source, just as waves gently rise from the vast ocean, barely disturbed from their rest. From Brahman, the streams of living creatures emerge, each vibrating with its own energy, departing from the state of pure enjoyment, much like rays radiating from a bright lamp. These lines of beings arise as if they were sparks flung from a blazing firebrand, shaped by their own force. Like the soft rays of the moon, appearing as clusters of mandara blossoms, so too do the many kinds of living beings manifest from Brahman. All perceptions and the objects of the world have their origin in Brahman, just as the varied beauties of a tree spring from the tree itself. The powers and abilities of all creatures are also born from Brahman, just as armlets, bracelets, and ornaments are fashioned from a single substance—gold. Living beings come forth from Brahman as pure, radiant drops of water emerge from a crystal spring. O Rama, the imagined continuities and distinctions among beings are but forms of the Unborn, just as the space within a pot, a jar, or a hole is nothing but space itself, appearing in various forms. All the worlds we imagine arise from Brahman, just as droplets, eddies, waves, and bubbles arise from water. Every perception and object you experience, O Rama, originates from Brahman, just as the shimmering waves of a mirage arise from the sun’s radiant heat. In truth, objects and their perceptions are not truly separate from the perceiver, any more than moonlight is different from the cool moon, or radiance is different from the light itself. Thus, all the diverse beings in the worlds have their many forms and bases, but all come forth from Brahman alone and ultimately merge back into that source. Some lineages of beings endure for thousands of births, while others are established for only a few past incarnations. In this way, by the will of the Blessed One, wondrous forms of beings in these various worlds come, go, fall, and arise—like sparks leaping from a blazing fire. Both the doer and the action are not separate, O Rama; they both proceed equally from the Supreme, manifesting together as fragrance and blossom are inseparable in a flower. When all notions and intentions have ceased, living beings shine forth in the pure expanse of Brahman, spreading out like moonbeams in the vast blue sky. Wherever, O Raghava, the conduct of those who are not awakened is seen, there it is taught that ‘living beings arise from Brahman.’ But in the conduct of the awakened, it is not proper to say, ‘this has arisen from Brahman’ or ‘it has not arisen.’ As long as any notion has not been brought forth, the teaching and 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,’ though this is but 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 becomes difficult to comprehend. Countless hosts of beings, vast as the Meru and Mandara mountains, arise and dissolve again and again in that Supreme State. Others, without beginning or end, emerge and shine forth by the thousands in the many corners of the world, like leaves sprouting on trees. Streams of living beings appear as new shoots in spring, and in that very place they dissolve, like honey-vines withering in summer. Some beings remain constantly 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 too, O Raghava, man and action both arise from the Supreme Lord and ultimately merge back into that source. Thus, in this world, demons, serpents, humans, and gods all manifest and disappear repeatedly, passing through birth, existence, and dissolution. Except for self-forgetfulness, there is no other cause for their wandering in this cycle; O noble one, there is no other path that yields the fruit of birth. That alone is called scripture which is true, unfailing in meaning, determined by those with authoritative vision and free from passion. Those steadfast ones endowed with great qualities, whose vision is equal and whose teachings bear fruit—such virtuous people are declared noble. This discernment, when complete, leads to the accomplishment of all actions; by following the conduct of the virtuous, scripture is always upheld. Whoever does not follow scripture, even while appearing virtuous, is rejected by all and sinks into suffering. In this world and in the Veda, O Lord, it is always taught that action and the doer are mutually connected, each giving rise to the other. By action, the doer is formed; by the doer, action is measured—just as seed and sprout arise from one another, so is the tradition in the world and as stated in the Veda. From action, a living being is born, just as a sprout comes forth from a seed; from the living being, action arises again, like a seed from a sprout. According to whatever tendency an action is performed in this cage of existence, so is the result experienced. Given this, how can one say that beings arise from the seed of birth and action without origin, O knower of Brahman? By this reasoning, O Blessed One, you have disregarded the roles of birth and action, though the world arises only through their inseparability. In actions themselves, there is no cause in Brahman, but in birth and its results, you have established in the world that the fruits of action exist. When confusion arises in the world and actions yield no results, then the law of the fish prevails, and only destruction remains. Thus, O Rama, the mystery of beings, their arising and dissolving, their actions and fruits, all play out on the vast stage of Brahman, the Supreme Source, whose essence underlies all that appears and disappears in the world.