O Rama, know this: whatever a creature’s mind earnestly strives for, it surely attains through its own effort—not by destiny alone. The wise speak of the mind, consciousness, inclination, action, destiny, and self-determination as the many names for the resolve within a person. One who is steadfast in such conviction, Rama, continually strives and, by that very effort, attains the desired result in due course. Thus, O best of the Raghu lineage, all is gained through personal effort alone—never otherwise. May such auspicious effort be yours. Some may say, “Just as the web of my past tendencies directs me, O sage, so I remain, helpless—what can I do?” But understand, Rama, that you attain the highest good, the eternal and supreme, only by your own endeavor—not by any other means. There are two kinds of accumulated tendencies: virtuous and non-virtuous. One or the other, or sometimes both, may exist from the past, O Rama. If today you are carried by a current of pure tendencies, then, by that virtue, you will gradually reach the eternal state. But if a non-virtuous disposition binds you in difficulty, then you must overcome that past tendency with forceful effort. You are pure consciousness, wise one—not this inert body. If you were identified with another mind, then where and what would you truly be? If it were another who caused your awareness, then, in your absence, who else could do so? Who would bring forth this awareness? Therefore, instability is not real. The river of tendencies flows along the paths of good and evil; by human effort and diligence, it should be directed onto the path of virtue. When immersed in evil, one must bring the mind back to virtue by purposeful effort and strength, O best among the strong. When it turns away from evil, it moves toward good, and vice versa; the mind of a creature is like that of an animal, so it must always be guarded. By soothing it with equanimity—not quickly, but gradually, step by step—one should guard the childlike mind with human effort and diligence. The mass of tendencies you previously strengthened through practice, whether good or evil, O Rama, now strengthen the good ones. When, through the force of prior practice, your tendencies arise, know that the practice has borne fruit, O destroyer of foes. Even now, your tendencies are growing strong, O sinless one; therefore, by the power of practice, cultivate the practice of virtue. If previously your tendencies had become strong through lack of practice, they would increase even now; but as it is, dear one, be happy. Even when in doubt, always cultivate what is good; in the growth of these tendencies, there is no fault in pursuing the good. Whatever is practiced in this world, one becomes of that very nature; this is seen without doubt among the wise from childhood onward. Engage yourself here with good tendencies for your own welfare, relying on supreme effort and conquering the five senses. As long as your mind is untrained and you have not realized that state, act according to what is determined by the authority of the teacher and the scriptures. Then, when all impurities are burned away and the truth is known, even this flood of good impressions should be abandoned, free from attachment. Following that which is supremely good and practiced by the noble, with a mind intent on what is delightful, always attain the sorrowless state; and then, having let go even that, abide well. Therefore, relying on effort—your eternal companion for the highest good—make your mind one-pointed and listen now to these words of mine. Restrain swiftly, by strength of will, the senses that are seized by inner impulses and established desires, and bring them to equanimity. I shall now expound to you a compendium, composed of the very essence—a means to liberation that bestows the fruits of human endeavor, bringing success in this world and the next. Abandon the longing for worldly existence so that it does not return, and take up perfect tranquility and contentment with a noble mind. With careful attention to the meaning of teachings, both earlier and later, making the mind harmonious and reflective within, listen, O Rama, to this means of liberation. It brings an end to pleasure and pain, is the sole path to supreme bliss, and will now be explained. Having heard this discourse on liberation, together with all the discerning ones, you will attain that state free from sorrow, where destruction does not exist. This teaching was spoken in ancient times by Brahmā, the supreme creator—a teaching that brings an end to all suffering and is the highest comfort for the mind. You may wonder, “By whom, for what reason, and in what manner was this teaching first spoken by the self-born Brahmā, O sage? Tell me how it came to you, O master.” Listen: There exists the infinite, all-pervading, all-supporting space of consciousness, imperishable in nature, like a lamp shining within all things. From the movement and stillness of that, Viṣṇu arose, just as a wave emerges from the ocean filled with moving essence. From the central lotus of Mount Meru, from its petals and the heart-lotus, radiant like the filaments of a star, the supreme creator was born. Surrounded by the assembly of sages, lords of the Vedas and their meanings, he created the entire world—a multitude of distinctions—just as the mind creates its own world. In this land called Bhārata, at the corner of Jambudvīpa, he created people afflicted by sorrow, disease, and suffering, along with their children. For those distressed by existence and non-existence, intent on calamity and destruction, in this creation he made a supreme means for the nourishment of living beings.