Listen, O Rama, as I unfold for you the journey of the soul after death in the western lands, and how liberation comes to those who possess both rajas and sattva qualities. When a person enters the cycle of birth with sattva predominant, he is sometimes born, somewhere, as one whose actions are pure and noble. In this world, it is the people endowed with rajas and sattva whom we must consider, for among them, one should proceed with discernment. Rare indeed are those who, having come first, reach the supreme Self—these are individuals of exceptional virtue. As for others, those who are mute and deluded, dominated by tamas, there is little to be said; they are like immobile beings, unfit for inquiry. Only a few, having attained another birth through self-realization, achieve the great state in their natural life. It is the ones endowed with rajas and sattva who are worthy of such examination. Those who abide in rajas and sattva, possessing great virtues, are ever joyful and radiant, shining like moons in the sky. They do not grow weary, just as the vast sky is untouched by impurity; nor do they wither in adversity, like golden lotuses that remain fresh even at night. Here, nothing exists apart from the natural order; as the sun brings the day unfailingly, these souls delight in their own proper conduct, like trees rejoicing in their season. They never abandon their inner fullness, remaining serene and beautiful as the moon. Even when circumstances arise, they maintain their coolness, like the moon’s gentle light. By their very nature, they shine forth, adorned with qualities such as friendship; like great trees radiant with fresh blossoms, they are graced by virtues. Always harmonious, gentle, and noble, they are united like the ocean, maintaining their boundaries while their intentions are expansive. Therefore, O mighty-armed Rama, their state dispels calamity; it is a condition to be pursued, and one should not linger in the ocean of misfortune. Thus, in this world, one should act without weariness; those of royal and sattvic nature live for the rise of the self. Having attained noble scripture and reflected upon it repeatedly, one should swiftly contemplate, with a secluded mind, the impermanence of all things. At both the beginning and the end, one must contemplate that which is eternal—the true nature of all things in the three worlds—not anything else in vain. Abandoning incorrect perceptions and futile, perishable thoughts, one should remember only this, rightly, for endless knowledge. The wise, together with the good, must examine with effort: Who am I? How has this arisen? What is this expanse of worldly existence? One should not engage in improper actions, nor associate with the unworthy; one must recognize that the destroyer of all—death—should not be disregarded. Only the noble one who stands at the highest state, magnanimous and cool-hearted, should be followed, just as the peacock follows the raincloud. Having made a pure inquiry into ego, body, and the origin of worldly existence, one should rely only on truth. Casting aside the body made of bone, flesh, and blood, one should behold only pure consciousness, like a string of pearls freed from their casing. In truth, in the eternal, in the pure, in the all-pervading, and all-sustaining auspiciousness, all things are strung, as gems are on a thread. That very consciousness which adorns the enjoyment of worlds—present in the sky, the sun, the earth’s hidden core—is the same consciousness within the belly of a worm. There is truly no difference between the space inside a pot and the space outside, O sinless one; so too, there is no real difference between consciousness and bodily forms. For all beings, experience is one—bitterness and pungency are not otherwise; how then can there be any distinction in pure consciousness? In the ever-present reality of pure consciousness, who can say, “this one is born, that one is destroyed”? Such notions arise only from ignorance. Here, no entity that did not exist comes into being, nor does any entity that existed cease to be. This is merely an appearance, O Raghava; it is neither real nor unreal, but seems to exist as reality only to a restless and unsettled mind. Let delusion arise from ignorance, but do not firmly decide that this is real because it perishes, nor that it is unreal—thus may you remain free from sorrow. In a world that is unreal, what indeed is the cause for delusion? And if it is real, O dear one, what could cause bewilderment? Therefore, regarding birth, death, and existence, be ever tranquil and equal, like the sky. A wise and thoughtful person should dwell, from the very beginning, in the company of those who are learned, who know the meaning of the scriptures, and who are noble. Wherever noble insights that destroy suffering arise, they do so in the presence of a virtuous person, just as creepers blossom in spring. By reflecting together with a virtuous, detached, and noble-hearted person, O mighty-armed one, the supreme state is attained. One who is honored for study of scripture, association with the good, practice of detachment, and discipline—such a person, O Rama, shines as a vessel of knowledge, just as you do. You, indeed, are noble in your conduct, steadfast, an ocean of virtues; you abide in a pure state, free from sorrow, marked by rajas and sattva. Now, in this world-burnt existence, you are no longer a vessel for suffering; you are born anew, O sage, following your own true nature. By your own pure vision, the reality of the world has become clear to you, just as things are revealed by the radiance of the sun. Now, cleansed by the fire of my words, be truly pure—like the autumn sky, cleared of clouds. Freed from the notion of worldly existence, endowed with supreme understanding, make your heart transparent, O you whose mind is a cluster of pearls of freedom.