If there exist those rare and virtuous souls who are free from passion, whose doubts have been severed and whose inner knots have dissolved, O sinless one, what need have they for further austerities or pilgrimages to sacred places? For such beings, the journey is already complete. Those whose minds are at rest are truly worthy of the highest reverence; one should seek them out with utmost effort, for the virtuous are to the world as precious jewels are to the poor—sources of immeasurable value. The intellect of the wise, when adorned by the beauty of noble company, shines resplendently, like a lotus blossoming amidst a gathering of celestial nymphs. One who has attained the pure, playful state of the spirit never abandons the exalted company of the virtuous. These saints, whose knots of ignorance are cut and who are honored by all, must be served by every means, for they are the very vessels by which one crosses the ocean of worldly existence. Alas, those who look upon such saints with indifference become like dry fuel for the fires of hell, while the saints themselves are like rainclouds that quench those very flames. All forms of suffering—poverty, death, pain, and other distressing illusions—are wholly pacified by the healing medicine of association with the virtuous. Indeed, contentment, noble company, inquiry, and tranquility—these alone are the true means by which people cross the ocean of worldly existence. Contentment is the highest gain, noble company the supreme path, inquiry the highest knowledge, and tranquility the greatest happiness. When these four pure means are practiced, the bonds of worldly existence dissolve; those who have mastered them have crossed the ocean of delusion and worldly life. And when even one of these is practiced and pure awakening arises, the wise say that all four have been mastered. Even a single one among these serves as the source for all the others; therefore, for complete attainment, one should diligently cultivate at least one. In those whose minds are clear, association with the good, contentment, inquiry, and tranquility arise naturally, like streams flowing into the ocean. Inquiry, contentment, and tranquility flourish in one who delights in the company of the good, just as riches abound for one sheltered by the wish-fulfilling tree. Likewise, in a person who possesses contentment, inquiry, tranquility, and noble company arise, just as beauty and other qualities flourish when the moon is full. In one who values inquiry, association with the good, contentment, and tranquility manifest, just as victory and prosperity come to a king with a wise minister. Therefore, O descendant of Raghu, always conquer the mind with steadfast effort and cultivate at least one of these virtues. Relying on supreme effort and having subdued the restless elephant of the mind, there is no highest attainment until even one virtue is firmly established. With determined resolve, grind your teeth against your teeth, O Rama, until your mind is set unshakably on acquiring virtue. Whether you are a god, a yaksha, a human, or even a tree, mighty-armed one, there is no other means here for you. When a single virtue ripens and strength arises, all faults are swiftly destroyed in one whose mind is clear. As virtue increases, virtues grow that bring the destruction of faults; but when faults increase, faults multiply and destroy virtue. In this vast forest of the mind, the swift river of tendencies flows, with great banks of good and evil, always carrying living beings along its current. By one’s own effort, wherever this river is directed, it will flow along that bank; so act as you wish. By human effort, gradually guide the river of your mind toward the auspicious bank. Establish your own great stream of disposition, and then you will not be hindered in the least. One who has attained discernment, like you, O Raghava, is fit to hear the teachings of wisdom, just as a king is fit to hear the doctrines of statecraft. Pure, free from impurity, vast in the knowledge of consciousness, untouched by dullness and fit for yoga, you are like the autumn moon shining in the sky. Endowed with this unbroken wealth of virtues, listen now to these words that dispel the delusion of the mind, which I am about to speak. For one whose tree of merit is bowed with the weight of its fruits, the effort to hear this teaching is itself born for the liberation of the soul. These noble, pure, and supremely enlightening words are vessels for prosperity; only the worthy become their recipients, not the base. This scripture, called the means to liberation, is esteemed as the very essence; thirty-two thousand verses are known to grant nirvana. Just as light spreads from a lamp that burns without ceasing, even without desire, so too does liberation arise from this teaching. Whether known by oneself or heard from another, it brings happiness by pacifying confusion; when described by the wise, its effect is immediate, like the flow of nectar. Just as the illusion of a snake in a rope vanishes upon seeing it truly, so by perceiving this teaching, one suffering in the world attains peace. In this work are six sections, each composed of statements grounded in reasoning, separately constructed, and containing apt illustrations and meaningful sayings. The first section is called ‘Dispassion’; by it, as by watering a tree in the desert, dispassion is increased. When the thousand verses of this section are reflected upon in the heart, pure illumination arises, just as a jewel shines when polished. Next is the section called ‘The Conduct of the Seeker of Liberation’, beautiful with a thousand verses composed of meaningful sayings. Here, the nature of those who seek liberation among men is described, so that it may be understood who is fit for liberation by such a nature. Then comes the section on ‘Origination’, filled with illustrative stories; it consists of five thousand verses and teaches the understanding of knowledge.