ಯFew curse-affected or afflicted individuals, their minds become clouded and weak, unable to discern properly. But, in this world, a mind that is alert and attentive never gets entangled in faults—not even in dreams does such a corruption happen. Therefore, a person must, with their own effort, guide their mind onto a pure path. Whatever appears before the mind, that alone becomes its reality; in a moment, the mind fills up, just like a forest haunted by childlike ghosts, O sage. The mind quickly abandons its previous state according to what it perceives, just as a pot follows the potter’s work and returns to the clay. The mind, O sage, instantly takes on the nature of whatever appears to it, just as water, which is mere vibration, becomes a tall wave. By mere contemplation, the mind can see night even in the sun’s disk, just as impure eyes see a double image of the moon. Whatever the mind perceives quickly becomes its truth; it experiences joy and sorrow along with that perception. Similarly, when the mind sees hundreds of flames in the moon, it feels burning and suffers as if scorched. Likewise, when the mind perceives nectar even in salty water, by seeing and drinking it, it finds supreme satisfaction and rejoices with pride. In the same way, when the mind perceives a vast forest in the sky, it can cut, gather, and restore it at will. Thus, whatever illusion the mind swiftly imagines, O dear one, it immediately perceives; knowing truly that the world is neither unreal nor real, one must abandon this vision with its many distinctions. All things in the three worlds arise from Brahman, just as waves arise from the ocean. Some, though having thousands of births, fall like leaves in the forest, tossed about by the wind of karma, rolling in the hollows of mountains. Some beings, vast in their nature, are continually deluded by ignorance; born long ago, they wander for hundreds of aeons. Some, after only a few delightful existences, remain devoted to virtuous actions in this world. Others, having realized true knowledge, attain the supreme state, like droplets in the ocean carried away by the wind. The origin of all seeds is from Brahman; attachment to worldly existence appears and disappears, unstable in its manifestation. Dispositions, carrying the fever of imbalance and poison, cause endless distress, confusion, and the mixing of harmful actions. It moves through various directions, places, times, mountain caves; fashioned with supreme diversity, it creates cycles of bewilderment. This creeper of worldly existence, grown wild and decayed, when cut thoroughly by the axe of clear insight, with mind and body dissolved and disturbed, does not sprout again, O Ramabhadra. Listen, Raghava, I will explain the distinctions of origin among objects—superior, inferior, and intermediate—here and there. The first arising in this birth is considered the pure sattvic origin of Brahman for that person. This so-called ‘first arising’ is born from the practice of virtue, established in auspicious realms, and connected to righteous actions. If, while engaging with various worldly tendencies, it attains liberation through a few noble dispositions, it is rich in virtues. That which gives results according to such causes and effects, and is inferred from actions, is called ‘rajas-sattva’ by the wise. But if, engaging with diverse worldly tendencies, it is extremely impure and attains knowledge only after thousands of births, then that which gives results according to such causes and effects, and is inferred from unrighteous actions, is called ‘inferior sattva’ by the wise. If, after countless cycles of birth, liberation remains doubtful, then it is called ‘utterly tamasic.’ O Rama, the origin of such dullness, not from the present birth but from previous ones, is considered a middling birth for a person, occurring after two or three lifetimes. Similarly, O best of kings, the rājasic path in the world, which follows after actions and is not far removed from noble birth, is described by those of discerning intellect. For, by that very birth alone, she is considered fit for liberation by those who seek it; and, by inference from such actions, she is called rājasa-sāttvikī. If, with only a few more births among others, she attains liberation, then such a one is called by the wise as rājasa-rājasī. If she attains liberation after hundreds of births, being one who seeks for a long time, then such a one is called by the virtuous as rājasa-tāmasī, having such a beginning. If she attains liberation with doubt, even after thousands of births, then such a one is called rājasa-atyanta-tāmasī, having such a beginning. But when, after thousands of enjoyed births, the origin of Brahman arises in people, then such long-delayed liberation is described by the great sages as tāmasī. If, by that very birth, she becomes eligible for liberation, then the wise call her tāmasa-sāttva, indicating such a beginning. If, with only a few dispositions, she becomes eligible for liberation, then she is called tamo-rājasa in form, by such qualities and tendencies. One who, in previous lives numbering in the thousands or even hundreds, has been prepared for liberation, is said by the wise to be fit for liberation; such a one is neither tamasic nor extremely tamasic. But if, in previous lives numbering in the hundreds of thousands or even millions, one has not been so prepared, then such a person, whose liberation is doubtful, is called extremely tamasic.