Through the endless play of appearance and disappearance, of rising and subsiding, creation revolves ceaselessly—like waves rolling across the surface of a river. From the ineffable source, known only through direct experience, countless streams of living beings continually emerge, shining forth for a moment in that very source from which they arise. Just as sight is born from the presence of a lamp, rays emanate from the sun, sparks leap from fire, and particles fly from heated iron, so too do beings and worlds spring forth from that origin. As the seasons arise from the passage of time, fragrance from the flower, droplets from falling water, and waves from the vast ocean, in the same manner, living beings come forth—again and again, through the ages, abandoning one body after another, and finally dissolving back into their own essential state. This creation, which spreads out without interruption, stands tall, perishes, and grows, all in vain. Like a wave upon the ocean, it is but an illusion—an enchantment woven into the very fabric of the three worlds, all within the supreme state. At this juncture, Rama inquires, “O Lord, by what process does the living being, established in the Self, take up this body, this cage of bones?” The sage responds, “O Rama, have I not already explained this? Where is your discernment, that so keenly examines the past and the future? Know that this body and the entire world, both moving and still, are mere appearances—unreal, like visions that arise in a dream. This, O Rama, is a long dream, seen falsely, like the illusion of two moons or a mountain appearing distorted to one whose vision is confused. When the sleep of ignorance has truly ended and all notions have fallen away, one whose mind is awakened sees the dream of worldly existence, yet knows it is not real. O Rama, the cycle of worldly existence, conceived by one’s own nature, persists within living beings until the state of liberation is attained. What is conceived by one’s own nature always abides within; the body itself is fleeting, like a whirlpool in water. Consider how a sprout arises from a seed, a leaf from the sprout, a flower from the leaf, and fruit from the bud of the flower. In the same way, the body, formed by imagination, exists first within the mind, and therefore appears outwardly as well, distinct and manifest. Whatever appears in the mind quickly becomes this—just as a lump of clay is shaped into a pot. O Raghava, this world is nothing but a manifestation of the mind’s imagination; it is not real, like water seen shimmering in a mirage. Through this very appearance, the body is seen before oneself; just as a child, frightened, imagines a goblin standing ahead. At the beginning of creation, the first appearance of a body arose in the mind of the all-pervading Brahmā, who abides within the lotus-womb. Through the sequence of his intention alone, this endless creation came into being, like an illusion conjured by a mighty magician. The individual soul, having reached the state of mind, attained the station of the Creator. Just as Brahmā did, so does everything arise. Hear, O mighty-armed one, how Brahmā assumes a body; by understanding this, you will comprehend the state of worldly existence. The essence of the self, unlimited by space or time, by its own power, playfully assumes a body marked by space and time. This, called the individual soul, absorbed in its own impressions, becomes the restless mind, ever inclined toward both conceptualizing and non-conceptualizing. First, the power of mind, through imagination, instantly brings forth the pure notion of space, with the essence of sound as its seed. As this becomes condensed, the mind gradually conceives the vibration of solidity, then the vibration of air, with the essence of touch as its seed. When space and air—perceived as sound and touch—come into contact, fire is produced from their friction. The mind, having attained density, instantly brings forth luminosity—pure, clear light—which then increases in radiance. Endowed with such qualities and the perception of taste, the mind instantly grasps the coolness of water, giving rise to the awareness of water. Then, possessing these qualities, the mind conceives the substantial form with scent, by which earth is manifested. Thereafter, enveloped by the subtle elements, this sheds its subtlety; one perceives in space a form like a spark of fire, shining forth. Endowed with ego, intellect, and the individual soul, this is called the ‘eightfold subtle body,’ the bee at the lotus-heart of the elements. Within that, by intense force, the mind brings forth a radiant body; by maturation, it attains grossness, just as fruit ripens in its season. Shining in the pure sky like molten gold flowing from a crucible, that radiance assumes its own form by its inherent nature. Then, in its very own abode, the mind—composed of a mass of radiance—assumes a firm and expansive imagination, arising naturally. Above, it forms a head-like seat; below, a base like feet; on both sides, the arrangement of hands; and in the middle, the nature of a belly. There appears a child with manifest limbs, resembling a cluster of pure flames, who stands there, taking a body according to the will of the mind. Thus, through its own tendencies, the mind of the sage, having imagined limbs, brings about the growth of its own body, just as a season brings forth its natural effects. In time, becoming distinct, it attains a spotless form, endowed with intelligence, purity, strength, enthusiasm, discernment, and mastery. He is that blessed Lord Brahmā, ruler of all worlds, shining like molten gold, arisen from the supreme expanse.