From the subtle seed of mind itself, all fruits of good and evil arise. These fruits are the tangled thickets of worldly existence, giving rise to the many branches of the seven worlds. Yet, all attainments—whatever is truly accomplished—come from the absence of thought alone. Therefore, one should remain steadfast in the sovereignty of thoughtlessness, devoted to supporting this silent state. As the mind gradually diminishes, it bestows supreme bliss, much like the gentle warmth a dying ember gives to one who seeks the end of all embers. Even if the mind turns toward the highest abode of Brahman, it is still distinctly perceived as manifest within the smallest particle, divided and apparent. By the power of thought alone, great misfortune can be created; but through the quiescence of thought, one easily attains the desired goal. The mind is conquered by the power of contentment alone, and victory is won by the ever-arising, unpursued satisfaction that springs from within. When the mind is purified—by supreme equanimity, by the wisdom of the knower of the Self, and by the pacification and limitation of inner egoity—may that unborn, pure state remain. Whatever object the mind intensely desires, in whatever manner and by whatever means, it perceives exactly as it wishes. This intense momentum of the mind arises and ceases; by nature, it is causeless, like a chain of bubbles arising and vanishing upon gentle water. Just as coldness is the nature of snow and blackness is the nature of soot, so restlessness is the very form of the mind—of a single, exceedingly intense character. How, then, can the forceful motion of this exceedingly restless mind, whose only cause is its own momentum, be restrained by strength alone, O Brahman? Nowhere is a mind without restlessness ever seen; restlessness is its very nature, just as heat is the nature of fire. This restless power, established in consciousness, is the very energy of the mind—the essence of the world's display. Just as the existence of air is only known by its movement or touch, so too, the existence of consciousness is revealed only through its restless vibration. That which is free from restlessness is called the dead mind; and this alone is asceticism—the liberation celebrated in the scriptures. By the mere dissolution of the mind, suffering ceases; by the mere arising of the mind, the highest suffering is obtained. The demon of the mind, when it rises up, loudly brings forth suffering. For the sake of endless happiness, one must strive diligently to bring it down. The fickleness of the mind is indeed called ignorance, also known as 'tendency.' This must be destroyed through discernment. By dissolving this ignorance, these tendencies, and by the inner peace of mind, when these are dissolved through renunciation, the highest good is attained. The mind, O Rama, is that which exists between existence and non-existence, between consciousness and inertness—its form is the very oscillation between the two. When the mind is absorbed in dullness and, by identifying with dullness, is seized by it, then, through the force of firm habit, the mind attains inertness. But through constant inquiry and discrimination, the mind, by identifying with the aspect of consciousness, attains the state of pure consciousness, becoming steady through the force of firm practice. By human effort and diligent practice, wherever the mind is made to rest, it becomes colored by repeated practice. Therefore, relying on your own effort, seize the mind with your awareness. Taking refuge in the state free from sorrow, be steadfast and without fear. If the mind, shattered by thoughts of worldly existence, is not itself lifted up by the mind, O Rama, then it can only be forcibly raised—there is no other means. Only the mind is capable of firmly restraining itself; who else could subdue a king, O Raghava, except another king? For those seized by the crocodile of craving and tossed about by the whirlpools in the ocean of worldly existence, their own mind alone is the boat that can take them across. By the mind alone, cutting the noose of the mind—the supreme bondage—if one does not free oneself, then there is no other who can liberate him. Whatever tendencies arise under the name 'mind,' each colored by its own impressions, the wise should abandon them; then ignorance is destroyed. Having abandoned the desire for enjoyment, also abandon the tendency toward suffering; then, letting go of both existence and non-existence, be happy in the state beyond all concepts. The cessation of imagining is itself the end of imagination; this alone is called the dissolution of the mind and the destruction of ignorance. Wherever anything is perceived, non-perception is preferable; non-awareness is liberation, while suffering arises from perception. By one's own effort, a person attains this instantly; the absence of mental constructs leads to well-being, so one should always cultivate it. Those passions and desires which are sought by the mind—recognize them as unreal. By abandoning their root, which is attachment, and the seedless state, one will not experience joy or sorrow, but remain ever content. This tendency always arises in what is unreal; like the illusion of seeing two moons in the sky, O Raghava, it is proper to abandon it. Ignorance exists only for one whose wisdom is lost; it is accepted merely by name—so how can it exist for one whose wisdom is complete? Do not be ignorant—be wise; examine rightly, Rama. There is not truly a second moon in the sky—it is perceived only through error. Apart from the essence of the Self, nothing exists, whether real or unreal; just as, in a vast mass of waves, nothing exists apart from the water. Do not impose these unreal states of existence and non-existence, created by your own imagination, upon the eternal, pure, spotless Self. You are not the doer—what claim of ownership do you have in these actions? For when there is only one reality, what is done, by whom, and how? Nor should you, O wise one, become a non-doer—what use is there for you in not acting? That which is to be accomplished should be undertaken; therefore, remain composed and blameless.