Indeed, the mind is both the origin and the agent of all that unfolds in this world. It is the reason for the world’s very existence, for by its nature as the manifold universe, the mind alone gives rise to impurity, spreading it across all that is perceived. O Rama, understand that the mind itself is the true person; therefore, it should be guided along the path of goodness. For it is only through mastery of the mind that one attains all beings and experiences in this world. Consider this: if the body were truly the body, how could the subtle, intelligent essence—such as the seed of life—enter into various forms and give rise to many bodies? Clearly, it is the mind that is truly the person, and the body is but an expression of the mind. Whatever the mind is composed of, that it surely attains, without doubt. Thus, that which is not false, which is effortless, free from all conditions, and devoid of confusion—diligently contemplate that, and you will come to know the truth. The state of mind approaches the body, but not its form; it is the mind that departs, not the body itself. Therefore, O fortunate one, let your mind draw near to the truth, and let it abandon all that is untrue. Now, consider this subtle inquiry: 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? Since there is nothing other than That—no past, no future—how, in what way, and where could any impurity or stain exist in That? Well spoken, O Rama! You have now attained a mind fit for liberation, filled with supreme discernment, like a blossom flourishing 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 before you. But, Rama, now is not the time for this question of yours; when the teaching reaches its conclusion, then this question will be addressed. At that time, you should ask about this matter, and the answer will be as clear to you as an amalaki fruit resting in the palm of your hand. Your question is timely at the conclusion, just as the cuckoo’s call is fitting in the rainy season, and the swan’s song in autumn. The natural blueness of the sky is beautiful at the end of the rains; but during the rainy season, it arises from the mass of dense, bodiless clouds. Now, this excellent inquiry into the mind has begun; listen, O noble one, to how all beings are born by the power of the mind. This very nature, which is characterized by mental activity, is called “action,” O Rama, as understood by all seekers of liberation. Hear now how, through differences in definition, it has come to be regarded in various ways by eloquent speakers, who express themselves through diverse scriptural viewpoints. Whatever state the restless mind adopts, it attains that—just as the wind, moving among fragrant clouds, takes on their scent. Then, having determined and imagined that very 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 and even in the 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 into fragrance, takes on the quality of scent. When the senses of knowledge are active, then, O hero, the group of organs of action also stirs of itself, like dust moving restlessly in the wind. When the group of organs of action is agitated, it fully manifests its 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 the 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 way, it diligently performs the action that yields its result; then, quickly experiencing that very taste, it becomes bound to it. Whatever state the mind assumes, it perceives that as the true object; it forms 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, and 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. The Vedānta teachers, with their intellect firmly established in the idea that “all this is Brahman,” determine and construct their doctrine, supported by reasoning and the practices of tranquility and self-control. Believing that liberation cannot be attained otherwise, they too expound their own perspective, steadfast in their chosen disciplines. The followers of the doctrine of consciousness, with intellect manifesting in the form of their own concepts, expound their own perspective, each according to their chosen disciplines and convictions. Others, such as the Ārhatas and various groups, according to their own preferences and desires, construct diverse doctrines and practices, each with their own distinctive ways. Just as clusters of bubbles arise from calm, causeless water, so too do the various doctrines—each firmly held—arise in many forms from individual convictions. O mighty-armed one, the mind is the single source of all these doctrines, just as the ocean is the source of all jewels. Neither are neem fruits inherently bitter, nor are heat and cold, nor moon and fire; whatever is perceived is exactly as it is conceived by the mind. Therefore, one should strive for that uncontrived bliss; the mind must be led to become absorbed in it, and thus it is attained. Abandon the mind’s attachment to the insubstantial world of appearances; for through pleasure and pain arising from it, one is helplessly dragged along. Do not regard the visible as impure, unreal, delusive, or a cause of fear; do not imagine bondage in these mere appearances, O sinless one.