There are some who perceive the entire world within themselves, seeing no division between inner and outer. In this vast expanse, beings rise and fall, swept along by the tides of time. Within this realm, they experience one dream after another, tossed about in illusory worlds, much like a stone tumbling down from a mountain peak. Some beings remain closed off, others are lost in confusion, each immersed in their own awareness. Despite this, the clusters of embodied beings shine forth. Among them, there are those who perceive the restless commotion of the world and its living creatures within themselves. For some, this tumult is recognized as unreal, like a fleeting dream. Because the essence of all is universal, whatever is perceived is true within oneself; wherever the all-pervading presence exists, everything arises. Within the living being, amidst the appearance of creation, groups of beings surge forth, and within each cluster, yet another arises. This process continues: within one living being, another emerges; within that, yet another dwells. Life sprouts everywhere, layer upon layer, like the folds of a plantain leaf. The growth and decline of understanding occur together, endlessly, just as gold may take on the form of ornaments and, through mere conceptualization, return to its original state. For those who never inquire—"Who am I? What is this?"—the feverish delusion of worldly existence persists without beginning or end. But for those whose discernment has matured and whose understanding is firmly established, the craving for enjoyment diminishes day by day. Just as medicine, when properly used, brings health to the body, so discernment, when applied to mastery over the senses, yields its fruit. Yet discernment exists only in speech, shining brightly like fire; for one who abandons it, discernment brings only suffering. Just as wind is known by touch and not by words, so discernment is recognized by the lessening of desire. Understand that nectar depicted in a painting is not real nectar; the fire in a painting is not real fire. In a painted woman, there is truly no woman. By words alone, discernment is merely non-discernment. At first, discernment weakens attachment and enmity at their root; later, it eliminates them completely. Where this purification occurs, true discrimination is found. Now, after the section on origination, listen, O Rama, to the teaching on sustenance, which, when understood, leads to liberation. Because the essence of consciousness is a single, solid mass, the various types of living beings exist within it, like the layers of a plantain stem or insects within a human body. Just as worms arise from sweat and filth in the summer, so too, from the mind, beings spontaneously take on diverse forms and names. As these beings strive for realization of their true nature, they attain various results according to their practices. Those who worship the gods become gods; those who worship yakshas become yakshas; those who worship Brahman attain Brahman. One attains that which is not trivial, but which one truly seeks. Shukra, the son of Bhrigu, through the purity of his awareness, was at first bound by what he saw, but quickly, by his very nature, became free. Whatever form pure, untainted awareness first assumes in noble or undeveloped children, that alone becomes their nature; no other form arises. O Lord, explain the distinction between waking and dream states; how does waking become waking, and how does dream become not-waking? That which is accompanied by steady conviction is called waking; that which is accompanied by unsteady conviction is declared to be dream. If what is seen in waking persists at another time, then waking takes the form of dream, and dream attains the nature of waking. The distinction between waking and dream does not exist apart from steadiness or unsteadiness; in both, the experience is essentially the same everywhere. Whatever attains steadiness is called waking. Now listen to how dream is the nature of momentary dissolution. Within the body is the vital essence by which one lives; this essence, called 'tejas' or 'vīrya', is referred to as the life-principle, O dear one. When the body acts in the world through mind, action, or speech, the vital essence flourishes and spreads. As it spreads through the limbs, awareness arises through contact; due to its fullness, it is called 'mind', in which the illusion of the world remains submerged. Flowing outward through the openings such as the eyes, this vital essence perceives within itself a form endowed with various shapes and modifications. Because of its steadiness, this is understood as the waking state; this is called the waking sequence. Now listen to the sequence beginning with deep sleep. When the body is not agitated by mind, action, or speech, the vital principle remains calm, at rest, and pure. When the inner airs have attained equilibrium, the heart is undisturbed—just as a lamp in a windless chamber shines solely by its own light. Then consciousness does not move through the limbs, nor is it disturbed thereby; it does not reach the openings such as the eyes, nor does it go outward. The jīva shines within, like the awareness of oil within a sesame seed, like the awareness of cold in snow, or the awareness of oiliness in ghee. The jīva, remaining as a subtle portion of time, abides in its own tranquility and enters the state of deep sleep, peaceful, with gentle breaths, and devoid of outward consciousness. Knowing the cessation of mental activity, even while engaging in worldly actions, one who is awake in waking, dream, and deep sleep is remembered as established in the fourth state. When the vital airs, having attained calmness as in deep sleep, are stirred, that is the life-principle; that is consciousness, which then arises as mind. The network of the world, abiding within the inner self, is seen swiftly within, in parts and by gradual turns, just as a great tree is contained in a seed.