Listen, O Rama, to this sacred tale. Consider first: if another were responsible for causing your awareness, then, in your absence, who could possibly bring it forth? Who else could kindle that awareness? Thus, it is clear that the notion of instability in your consciousness is not truly real. Now, the river of your tendencies flows along the paths of both good and evil. By human effort and diligence, you must direct this river onto the path of virtue. If ever your mind is immersed in evil, bring it back to goodness through purposeful effort and inner strength, O best among the strong. When the mind turns away from evil, it naturally moves toward good, and if it turns from good, it goes toward evil; the mind of a being is as restless as that of an animal, so it must always be guarded. Just as you would soothe a child, so too should you gently, patiently, and gradually calm your mind with equanimity, ever guarding it through your own effort and perseverance. The mass of tendencies you have cultivated in the past—whether good or bad—now, O Rama, strengthen only the good ones. When, through the force of former practice, certain tendencies arise, know that your practice has borne fruit, O destroyer of foes. Even now, your good tendencies are growing stronger, O sinless one; therefore, with the power of practice, continue to cultivate virtue. If, in the past, your tendencies had become strong through lack of practice, they would only increase now; but as things are, dear one, rejoice. Even when you are uncertain, always foster what is good. In the growth of these good tendencies, there is no fault in pursuing virtue. Whatever a person practices in this world, they become of that very nature. This is evident, without doubt, among the wise from childhood onward. Therefore, engage yourself in good tendencies for your own welfare, relying on supreme effort and conquering the five senses. As long as your mind remains untrained and you have not realized the highest state, act according to the guidance of your teacher and the authority of the scriptures. Then, when impurities are burned away and truth is known, even the flood of good impressions should be abandoned, freeing yourself from all attachment. Follow that which is supremely good and practiced by the noble, with a mind intent on what is delightful, and you will surely attain the sorrowless state. When you have let go even of that, abide well in your true being. Therefore, relying on effort—your eternal companion for the highest good—make your mind one-pointed and listen attentively to my words. Swiftly restrain, by strength of will, the senses that are seized by inner impulses and established desires, and bring them to equanimity. Now, I shall expound to you a compendium, distilled from the essence, which is a means to liberation and bestows the fruits of human endeavor, granting success in this world and the next. Abandon all 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 past and present, harmonize your mind and reflect deeply within. Listen, O Rama, to this means of liberation, which 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, you and all the wise will attain that state free from sorrow, where destruction does not exist. This teaching was spoken in ancient times by Brahma, the supreme creator—a teaching that ends 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 Brahma? How did it come to me, O sage? Listen as I tell you. 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 consciousness, Vishnu 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, Brahma, was born. Surrounded by the assembly of sages—lords of the Vedas and their meanings—he created the entire world, with its myriad distinctions, just as the mind creates countless thoughts. In this land called Bharata, at the corner of Jambudvipa, he created people afflicted by sorrow, disease, and suffering, along with their children. For those distressed by the cycles of existence and non-existence, intent on calamity and destruction, he devised a supreme means for their nourishment. Seeing the suffering of these people, the Lord, creator of all worlds, was moved to compassion, just as a father is by the sorrow of his children. The Lord of beings, focused for a moment, pondered: "How can there be an end to the suffering of these hopeless, short-lived ones?" Thus reflecting, the blessed Lord again created austerity, righteousness, charity, truth, and holy places. Yet, having created these, the divine creator realized: "By these alone, the end of all suffering for people is not attained." Nirvana is called the supreme happiness, by which a person is neither born nor dies; it is attained only through knowledge. For crossing over worldly existence, knowledge alone is the means for a living being; austerity, charity, and pilgrimage are declared to be minor aids. Therefore, for the liberation from suffering of this noble humanity, Brahma resolved to reveal the direct means for crossing over. Thus, seated upon the lotus, the blessed Brahma conceived me in his mind and brought me forth. Having arisen from somewhere, I quickly appeared before my father, like one wave following another, O sinless one. The Lord held a water pot, and I too held a water pot; he wore a rosary, and I too wore a rosary. With reverence, I bowed and greeted him. Thus, O Rama, is the story of how this supreme teaching for liberation and the end of suffering was first revealed and transmitted.