When the life-principle within is greatly stirred by the winds, it is as if the inner space of one’s being trembles—much like the sky when agitated by gusts. In such moments, movement is perceived in the very core of oneself. When this life-principle is flooded by water, the inner world becomes awash with the confusion and sensations of water, bringing delight within, much like a flower blossoming in the rain. When seized by the force of bile or similar humors, the inner experience is one of intense heat and fire, as though these elements are not just within, but all around. When filled with blood, the person perceives places and times tinged with red, and, due to the very nature of experience, the awareness immerses itself right there. Whatever impression the mind chases after, that it sees within itself during sleep. When agitated by the winds that course through the inner channels, the mind projects these impressions outwardly, as though perceiving them through the senses. But when the sense-channels are not engaged and the inner world is undisturbed, consciousness is swiftly experienced—this is the state known as dream. When the senses are fully active and the mind is stirred by external awareness, the state in which one perceives the world is called waking, as declared by the wise. Now that you understand this, O one of great intellect, abide in truth here. In this world, which is ultimately unreal, do not give rise to thoughts of death, sorrow, or the faults of transmigration. Know this well: Whatever the mind repeatedly contemplates with firm resolve, that it becomes—just as iron, when placed in fire, takes on the nature of fire. The ideas of existence and non-existence, holding on and letting go, are all imagined by the mind. They are neither wholly real nor wholly unreal; they arise from the mind’s own fickleness. Truly, the mind is the cause, the doer, and the very reason for the world’s existence. By its nature as the manifold universe, the mind alone spreads impurity. O Rama, the mind itself is the person. Therefore, it must be directed along the good path, for mastery of the mind is the means by which all beings are truly attained. If the body were truly the body, how could the seminal essence, endowed with intelligence, enter into various divisions and give rise to many bodies? Thus, it is the mind that is truly the person, and the body is nothing but the mind’s projection. Whatever the mind is composed of, that it surely attains, without doubt. That which is not false, effortless, free from conditions, and devoid of confusion—earnestly contemplate that, and you will discover the truth. The state of mind approaches the body, but not the form; the mind departs, not the body. Let your mind, O fortunate one, approach the truth and abandon all that is untrue. In that which is not limited by direction, time, or anything else—which is eternal and free from affliction—how has this faded awareness, called mind, arisen here? Since there is nothing other than That—no past, no future—how, of what kind, and where could any stain exist in That? Well spoken, O Rama! You have now attained a mind fit for liberation, flowing with supreme discernment, like a blossom in the garden of delight. Your mind, intent on examining what is prior and what is subsequent, will reach that exalted state which has been attained by Shiva and others. But, Rama, now is not the time for this question of yours; when the conclusion is being stated, then this question will be addressed. At that time, you should ask me about this matter; then, like an amalaki fruit resting in the palm of your hand, the answer will be clear to you. Your question is most fitting at the time of conclusion, just as the call of the cuckoo is proper in the rainy season, and the song of the swan belongs to autumn. The natural blueness of the sky is most beautiful at the end of the rains, but during the rains, it is veiled by dense, bodiless clouds. Now, this excellent inquiry into the mind has begun. Listen, O noble one, to how all beings are brought forth by the power of the mind. This very nature, which is characterized by mental activity, is what is called ‘action’ by all seekers of liberation. Hear how, through differences in definition, it is regarded in various ways by eloquent speakers, who express themselves through the diverse viewpoints of the scriptures. Whatever state the restless mind adopts, it attains that, just as the wind, moving among fragrant clouds, takes on their scent. Having determined and imagined a particular thing, one colors one’s own sense of self inwardly with that coloring. Taking up that conviction, one experiences its flavor right there; then, in the body, intellect, and senses, one becomes identified with it. For, O Rama, the body is indeed formed by the mind; it follows the mind and is subject to it, just as wind, entering fragrance, takes on the quality of scent. When the senses of knowledge are active, the organs of action also stir of themselves, like dust moving restlessly in the wind. When the organs of action are agitated, they fully manifest their own power, and action is accomplished extensively, like a cloud of dust raised by the wind. Thus, action arises from the mind; the mind is said to be the seed of action. Their existence is inseparable, like fragrance and the flower. Whatever disposition the mind adopts through the force of firm practice, in that very way its movement, called action, proceeds and branches out. In this manner, it diligently performs the action that yields its result; then, swiftly experiencing that very taste, it becomes bound to it. Whatever state the mind assumes, it perceives that as the true object, forming the conviction that this alone is the highest good and nothing else. Indeed, minds that are firmly established by their own understanding always strive for righteousness, wealth, pleasure, or liberation. The Kapila philosophers, by means of their minds, firmly establish and determine their own doctrine; the views found in their scriptures are thus conceived and constructed. Believing that liberation cannot be attained otherwise, they expound their own perspective, remaining steadfast in their chosen disciplines and convictions.