Listen to this profound exposition, as revealed in the sacred verses of the Yoga Vasistha. Consciousness, though in truth indivisible, perceives itself as something other and thus assumes the form of whatever is seen. It appears as if it possesses a single part, wandering restlessly, as if afflicted by delusion. Yet, this sense of delusion is but an appearance—there is truly no delusion, nor even a fragment of it. This is the certainty: consciousness remains established, vast and full, like a boundless ocean. Because consciousness pervades all, there may seem to be inertness within it, and this inertness is known as the mind. Here, a portion of consciousness acts as the element of awareness, while the arising of inertness comes from the sense of 'I'. In the supreme reality, not even the slightest trace of 'I-ness' or similar notions exists. Just as waves and foam are distinct from the water itself, so too are these forms distinct from the expanse of consciousness. Recognize that the appearance of 'I' and the object perceived is like a mirage—they may seem to exist, or perhaps not. The state of 'I-ness' is merely the self, free from affliction. The wise know that 'I-ness' and similar notions are but coldness, like snow—insubstantial and fleeting. Consciousness itself appears as inertness in dreams, resembling death, yet it remains the Self of all, performing all powers, never truly becoming like that inert state. The mind unfolds in every form as the substance of objects, and this manifold body of mind is pure and clear, like space. One who abandons identification with the body and its reflections, recognizing their true nature, discerns the essence of mind as mind itself. When the copper of mind is purified and attains the gold of ultimate reality, uncontrived bliss arises—what use, then, are the fragments of bodily experience? Whatever exists can be purified, just as water is cleansed by the rays of the sky. If ignorance regarding the body and such were truly real, then accepting it would be appropriate. Those who remain attached to unreality, to the body and its attributes, and who teach such things, are ignorant—some call them mere puppets among men. As one contemplates within, so it becomes in an instant. The certainty is like the moon, a reflection, or an artificial Indra. However the mind shines as its own reflection, so it appears as the self of the body. Realizing the single knowledge, “This body exists, yet I am not this,” one abides without desire. This body and the sense of “I am this” arise naturally; one strives only for the sake of the body, and thus it comes to destruction. Just as a child, imagining ghosts, experiences fear, so too, when such notions are absent, there is no fear by any reasoning. Thus, the venerable Lotus-born One spoke these words to me. Then, O descendant of Raghu, I questioned the Lord of beings again, seeking further clarification. I asked, “O Lord, you yourself have declared that the powers of curses, mantras, and the like are unfailing. How then have these become ineffective again? By curse or the power of mantras, even the mind, intellect, and senses are seen to become deluded in living beings.” The Lord replied, “Just as two movements of the wind, or as oil and clarified butter, are not truly different, so too, mind and body are always undivided. Or, indeed, the body does not truly exist at all; it is only associated with the mind, and is falsely experienced, like a dream, a mirage, or a second moon. When one of the two is destroyed, both are considered to perish, but certainly, when the mind is destroyed, the decay of the body is inevitable.” I asked again, “O Lord, how is it that the mind is not affected by faults such as curses, or how is it affected? Please tell me, Supreme Lord.” He answered, “There is nothing in the universe that cannot be attained by people through pure effort, especially those who perform virtuous actions. From Brahma down to immobile beings, at all times, all species in this world possess two bodies. One is the mind-body, which acts swiftly, is unstable, and does not accomplish anything; the other is the body made of flesh. The body made of flesh is always subject to the control of all, afflicted by curses and accumulations of diseases. It is almost mute, powerless, miserable, and perishes in a moment. It is as unsteady as water on a lotus leaf, and its condition is dependent, like that of gods and others. The second body, called the mind, exists among embodied beings. Though it depends on beings, it is not dependent in the three worlds. If one supports oneself with one’s own effort and relies on steadfast courage, then, though inaccessible to suffering, one remains blameless. Just as the mind-body strives, so does it become the sole enjoyer of the results of its own resolve. No effort of the physical body ever bears true fruit; every action of the mind-body, however, is indeed fruitful. When one remains established, remembering with a pure mind, curses and the like are ineffective, just as arrows are against a stone. Whether the body falls into water, fire, or mud, whatever the mind pursues, that alone it surely attains. All extraordinary effort, arising from the subduing of all states, yields its result without hindrance—mind alone grants fruit to mind, O sage. By the strength of effort, making the inner mind full of delight, even artificial suffering is not seen, not even under strict commands. By effort, making the mind free of passion and affliction, Māṇḍavya overcame suffering, even while standing at the tip of the stake. Even while dwelling in a dark pit, a sage, through mental accumulations of sacrifice and long austerity, attained the city of the gods. By the resolve of men, sons of the moon, through meditation, the state of Brahman was attained—a state not diminished even by me. Other wise ones, attentive and steadfast, such as the great sages and gods, never abandon their inquiry into the mind, not even slightly. Afflictions, diseases, curses, and the vision of evil do not harm them, just as blows from lotus leaves do not break a stone.” Thus, in these sacred teachings, the nature of consciousness, mind, and body is revealed, along with the power of pure effort and the supremacy of inner resolve.