From the vantage point of detachment, the world is seen to arise from Brahman, the infinite source. Yet, what is born from Brahman is itself Brahman, though it becomes difficult to grasp this truth with ordinary understanding. Within that Supreme State, countless hosts of living beings—vast as the Meru and Mandara mountains—continually arise and dissolve, again and again. Others, without beginning or end, shine forth by the thousands in every corner of the world, like leaves sprouting endlessly on trees. Streams of living beings emerge as fresh shoots in spring, and there, in that Supreme, they dissolve again, just as honey-vines wither in summer. Some remain through the ages, while many others are born and perish; thus, the domains of living beings arise and subside within one another. Just as fragrance and flower are inseparable, so too, O Rāghava, man and action both arise from the Supreme Lord and gradually merge back into Him. In this world, demons, serpents, humans, and gods all manifest and disappear, passing 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 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, whose instructions bear fruit—such virtuous people are declared to be noble. When discernment is complete, it 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 sinks into suffering. In this world and in the Veda, O Lord, it is always heard thus: action and the doer are mutually connected, each giving rise to the other. By action, the doer is made; by the doer, action is measured—like seed and sprout, this is the tradition both in the world and in the Veda. From action, a living being is born, just as a new sprout emerges from a seed; and from the living being, action arises again, like a seed from a sprout. By whatever tendency action is performed in the cage of existence, the result is experienced in accordance with that very tendency. 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, you have 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. Please resolve this great doubt of mine, O best among knowers of the Vedas. “Well done, Raghava, you have asked me this auspicious question. Listen, 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 difference between fragrance and 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 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. The consciousness, which is said to be the vibrating power of Brahman, resembling an undisturbed ocean, becomes the mind and enters into the life of beings. Mind is action, mind is the individual soul, and by that alone the body is extended; therefore, action and the doer are not separate, like oil and sesame seed. The agent and the action are always essentially one and the same; only out of ignorance are they imagined as different, but this is a false conception. O Rama, the mind and action appear as two only to the ignorant, not to the wise; just as children see difference between the ocean and its waves, but not the discerning. Know that these two—mind and action—are merely different terms for the same thing; when the difference in terms is set aside, their true nature is difficult to discern. The mind, whose essence is activity, first arises from the Supreme, just as a flower, whose essence is fragrance, takes on various forms from the tree. Here, the mind—denoted as agent and action—unceasingly arises from the Supreme, just as waves arise from the ocean. Indeed, those that are called 'living beings' are only such waves; after arising, they dissolve back into that, just as waves subside into the ocean. Whatever action is performed by the mind, that alone bears fruit; action arises only in the mind, not from the body—thus, the doer and the action are both of the mind. Just as a mirror, adorned with light, shines beautifully, so too does the sense of agency become clear in the mind touched by the knowledge of Brahman.