Through persistent inquiry and the power of discernment, the mind—when it turns its attention to its own conscious nature—can gradually attain the state of pure consciousness. This steady state is achieved and maintained by the force of unwavering practice. By human effort and diligent repetition, wherever the mind is made to rest, it takes on the character of that state, becoming colored and shaped by repeated practice. Therefore, you must rely on your own effort, seizing the mind with awareness. Take refuge in the state free from sorrow; be steadfast and without fear. If the mind, scattered and shattered by worldly thoughts, is not itself lifted up by the mind, O Rama, then it can only be forcibly raised—there is no other way. Only the mind is capable of restraining itself; who else could subdue a king, O Raghava, except another king? For those caught by the crocodile of craving and tossed about by the whirlpools in the ocean of worldly existence, it is their own mind alone that can serve as the boat to carry them across. By the mind alone, one must cut the noose of the mind—the supreme bondage. If one does not free oneself, there is no other who can bring liberation. Whatever tendencies arise under the name “mind,” each colored by its own impressions, the wise should abandon them; in doing so, ignorance is destroyed. Having abandoned the desire for enjoyment, also abandon the tendency toward suffering. Then, letting go of both existence and non-existence, dwell happily in the state that is beyond all concepts. The cessation of imagining is itself the end of imagination. This alone is 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, this state can be attained instantly. The absence of mental constructs leads to well-being, so one should always cultivate it. Those passions and desires that the mind seeks—recognize them as unreal. Abandon their root, which is attachment, and even the seedless state; then you will not experience joy or sorrow, but remain content. This tendency always arises in what is unreal, like the illusion of seeing two moons in the sky. Therefore, Raghava, it is right to abandon it. Ignorance exists only for one whose wisdom is lost; it is accepted merely by name. How can it exist for one whose wisdom is complete? Do not be ignorant, but be wise; examine rightly, O 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 mass of waves, nothing exists apart from 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? 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. You are indeed the doer, yet due to 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, it is to be accepted; if it is false, it should be discarded. Attachment is proper only in action, for that is where it is fitting. 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 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 a latent tendency; it is mental and gives rise to delusion. Like a beautiful vine whose inner hollows are empty and fruitless, or like a river’s wave that is never severed yet perishes, so too are 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 are distinguished by their own qualities. Though empty within, they are seen everywhere as beauty without substance; though not settled anywhere, they are observed everywhere. Though inert, they seem conscious, living by the movement of another; even while not lasting a moment, they give the impression of stability. Like a flame, pure in color yet dark at its core with soot, they flicker by another’s favor and fade away when not regarded. Pale in pure light, yet shining brightly in darkness, they are like a mirage—appearing full and splendid, displaying many colors. Crooked, perilous, slender, soft yet prickly and rough, these tendencies are like a restless, hungry maiden—craving, like the tongue of a serpent. Just as a lamp quickly fades when its oil is exhausted, or as a streak of vermilion dust does not shine without color, so too do these tendencies lose their luster without attachment. Ephemeral and flickering, established in inertness, they appear suddenly and frighten the innocent, like a crooked flash of lightning. Though seized with effort, they burn and repeatedly dissolve; even when found, they are not sought after, as fragile as lightning. Unasked, they arrive; though delightful, they bring misfortune. Like an untimely blossom, they are not welcomed for one’s welfare. Utterly forgotten, they bring wandering joy; yet, like the creation of a bad dream, they arise only for harm. By the power of appearance alone, they create and sustain the three vast worlds for a moment, then devour them. Thus, O Rama, understand the subtlety and unreality of the mind’s tendencies and the importance of self-effort and wisdom in attaining liberation.