Listen, O noble one, to this profound teaching. All objects of the world and the perceptions we have of them are not truly separate from the perceiver. Just as the cool radiance of the moon is not different in essence from the moon itself, or as light is not apart from its own brilliance, so too, all that is experienced is intimately one with the consciousness that experiences it. In this way, the countless kinds of beings that fill the worlds—each with their own foundations—emerge from that one Supreme Source and ultimately merge back into it. Some lineages of beings persist through thousands of births, while others are established for only a few past incarnations. Thus, in these many worlds, all the wondrous forms of life, by the will of the Blessed One, appear and disappear, rise and fall, just as sparks leap from a blazing fire. The doer and the action are not different; both arise equally from the Supreme, manifesting together as naturally as the fragrance and the blossom of a tree. When all notions and intentions have ceased, living beings shine forth in the pure expanse of Brahman, spreading out like moonbeams across the vast blue sky. Wherever, O Raghava, the ways of those not yet awakened are observed, people speak of 'living beings arising from Brahman.' But among those who are awakened, it is not fitting to claim, 'this has arisen from Brahman,' or to say, 'it has not arisen.' As long as any notion has not been brought into prominence, the teaching and the glory of instruction do not shine in the world. Therefore, to meet the understanding of those who are troubled by a sense of separateness, it is taught: 'This is Brahman, and these are living beings.' Yet, this is merely the confusion of speech. From the perspective of detachment, the world appears to arise from Brahman, but that which is born from That is itself That, though it has become difficult to grasp. Countless hosts of living beings, vast as the Meru and Mandara mountains, arise and dissolve again and again in that Supreme State. Others, without beginning or end, shine forth by the thousands in the various corners of the world, like leaves sprouting on trees. Streams of living beings emerge as new shoots in spring, and there itself they dissolve, like honey-vines in the summer. Some remain constantly through the ages, while many others are born and then 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 gradually merge back there. In this world, demons, serpents, humans, and gods all repeatedly manifest and disappear, passing through birth, existence, and dissolution. Except for self-forgetfulness, there is no other cause for their wandering. No other path is seen that yields the fruit of birth. That which is true, unfailing in meaning, determined by authoritative vision and by those free from passion, is called scripture. Those steadfast ones, endowed with great qualities, whose vision is equal and whose instructions bear fruit, are declared to be noble. This discernment, when complete, leads to the accomplishment of all actions; by the conduct of the virtuous, scripture is always followed. Whoever does not follow scripture while engaged in virtuous conduct is rejected by all, and he himself falls into suffering. In this world and in the Veda, it is always heard thus: action and the doer are mutually connected, each giving rise to the other in turn. By action, the doer is made; by the doer, action is measured—like seed and sprout, this is the tradition in the world and as stated in the Veda. From action, a living being is born, just as a new sprout from a seed; from the living being, action arises again, like a seed from a sprout. According to the tendencies with which action is performed in the cage of existence, the result is experienced in accordance with those very tendencies. Given this, how can it be said 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 birth and action, though the world arises only through their inseparability. In actions, there is no cause in Brahman, but in birth and other results, it is established in the world that the fruit of actions exists. When confusion arises in the world and actions yield no results, the law of the fish prevails, and only destruction remains. What is it that happens in this way? O Lord, speak the truth and resolve this great doubt, O best among knowers of the Vedas. Well done, Raghava, for asking this auspicious question. Listen, and I will tell you, so that a great awakening of knowledge may arise in you. The arising of the mind, in the form of calculation and measurement, is the seed of actions; its fruit is found in this alone. Whatever essence of mind emerges from the state of Brahman, that itself is action for living beings; the soul abides as the body. Just as there is no real difference between the fragrance and the flower, though they appear separate, so too there is no difference between action and mind, even if they seem distinct. The movement of activity in this world is called action by the wise; its origin is the mind-body, and from action, indeed, arises consciousness. There is no mountain, nor sky, nor direction, nor even heaven itself, where the results of one's own actions do not exist. Whether an action is performed in this life or a previous one, if it is clearly done with effort, that human endeavor never becomes fruitless. Know that it is the mind arisen from Brahman that acts; not anything else. Understand, O Raghava, that this alone is the seed of beings, not anything else. For attaining one place from another, the cause is inquiry; thus, the mind is the prior cause, and action is known to arise from the mind.