O Rama, know this: the mind is by its very nature restless. Just as fire cannot be separated from heat, restlessness cannot be separated from the mind. Nowhere has anyone ever found a mind that is truly still; its constant movement is its very essence. This restless force, established deep within consciousness, is the mental energy that animates the entire display of the world. Just as the presence of air is only known through its movement or the sensation of touch, so too is consciousness recognized through the restless vibration of the mind. When restlessness ceases, what remains is called the dead mind. This state alone is true asceticism, the liberation praised in the scriptures. With the dissolution of the mind, suffering comes to an end; but when the mind arises again, the greatest suffering returns. Like a demon, the mind, when it stirs, brings forth suffering with a roar. Therefore, if you seek unending joy and happiness, strive diligently to subdue this demon. The mind’s fickleness is ignorance itself, also known as tendency or latent impression. This must be destroyed through discernment. When ignorance and these tendencies dissolve, and the mind finds inner peace through renunciation, the highest good is attained. Consider, Rama, the nature of the mind: it exists between being and non-being, between consciousness and inertness, forever oscillating between the two. When the mind becomes absorbed in dullness and identifies with it, it is seized by inertia through the force of habit. But through constant inquiry and discrimination, the mind can identify with consciousness and, through steadfast practice, become steady and pure. Wherever the mind is made to rest by human effort and diligent practice, it takes on the color of that state through repetition. Therefore, rely on your own effort; seize the mind with your awareness. Take refuge in the state free from sorrow; be steadfast and without fear. If the mind, shattered by the thoughts of worldly existence, is not lifted up by itself, O Rama, then it can only be raised by force—there is no other way. Only the mind can firmly restrain itself; for who else can subdue a king but another king? For those caught by the crocodile of craving and tossed in the whirlpools of worldly existence, their own mind is the only boat that can take them across. Only by the mind can the noose of the mind—the supreme bondage—be cut. If one does not free oneself, no other can liberate him. Whatever tendencies arise under the name of mind, each colored by its own impressions, the wise should abandon them. Then ignorance is destroyed. Having let go of the desire for enjoyment, also abandon the tendency toward suffering. Then, letting go of both existence and non-existence, abide happily in the state beyond all concepts. The end of imagining is itself the cessation of imagination; this alone is the dissolution of the mind and the destruction of ignorance. Wherever something is perceived, non-perception is preferable; for non-awareness is liberation, while suffering is born of perception. By one’s own effort, this state is attained instantly. The absence of mental constructs brings well-being, so one should always cultivate it. The passions and desires that attract the mind are unreal; recognize them as such. Abandon their root—attachment—and, in the seedless state, you will experience neither joy nor sorrow, but remain ever content. This tendency always arises in what is unreal, like the illusion of seeing two moons in the sky. Therefore, Raghava, it is proper to abandon it. Ignorance exists only for one whose wisdom is lost; it is accepted only in name. How can it exist for the truly wise? Be wise, Rama, not ignorant; examine rightly. There is not truly a second moon in the sky—it is only an error of perception. Apart from the essence of the Self, nothing exists, whether real or unreal. Just as, in a mass of waves, nothing exists apart from water, so too all is the Self. Do not impose these unreal states of existence and non-existence—creations of your own imagination—upon the eternal, pure, spotless Self. You are not the doer—what claim of ownership can you have over actions? When there is only one reality, who acts, what is done, and how? Nor should you, O wise one, become a non-doer—what use is there in not acting? That which is to be accomplished should be undertaken; therefore, remain composed and blameless. You are indeed the doer, yet through non-attachment, you are not the doer, O descendant of Raghu. Because of non-attachment, even as a non-doer, act outwardly as a doer. If something is true, accept it; if false, discard it. Attachment to what is to be accepted is proper, for attachment is fitting only in action. But where all is an illusion, a magical display, entirely unreal, O Rama, what then are those notions of acceptance and rejection, and how can they arise? This ignorance, O descendant of Raghu, is but the tiny seed of worldly existence. Though truly non-existent, it appears as if real and becomes manifest. This revolving wheel of worldly activity, which arises from enjoyment, is to be understood as latent tendency; it is mental and gives rise to delusion. Like a beautiful vine that is empty and fruitless within, or like a wave on a river that is never cut off yet perishes, so is the nature of these tendencies. Even when seized by the hand, they cannot truly be grasped; though soft, their tip is exceedingly sharp, like a wave rising from a waterfall. They appear clearly visible, yet are of no real use—like a wave upon a river, existing only in the form of a wave. At times crooked, at times straight, long or short, steady or unsteady, arising from their own favor, they become distinct in that way. Though empty within, everywhere they are seen as a beauty without substance; though not settled anywhere, they are observed everywhere. Thus, O Rama, understand the nature of the mind and its tendencies. Through discernment, effort, and non-attachment, abide in the Self, beyond all concepts, free from bondage and suffering, ever at peace.