Having earnestly inquired into the nature of ego, the body, and the origin of worldly existence, a wise person relies solely upon truth. Setting aside all attachment to the body—this frame of bone and flesh, blood and other impure substances—one should see only pure consciousness, radiant and unadorned, like a string of pearls freed from its casing. In reality, all things are strung together in the eternal, the pure, the all-pervading, the all-sustaining, the auspicious—just as gems are threaded on a single string. That same consciousness which brings delight to all worlds, which shines in the sky, in the sun, and in the hidden core of the earth, is also present within the belly of a humble worm. Just as there is truly no difference between the space inside a pot and the space outside it, so too, O sinless one, there is no real distinction between consciousness and bodily forms. For all beings, experiences such as bitterness and pungency are not otherwise; since experience is one, how can there be any distinction in pure consciousness itself? In the one ever-present reality of pure consciousness, who can truly say, “this one is born, that one is destroyed”? Such notions arise only from ignorance. Here, there is no such thing as an entity that, not having existed, comes into being, nor is there one that, having existed, ceases to be. This, O Raghava, is merely an appearance; it is neither real nor unreal, but seems to exist as reality only to a mind that is restless and unsettled. If delusion arises among you from ignorance, do not firmly decide that this world is real simply because it perishes, nor that it is unreal; in this way, you will remain free from sorrow. In a world that is unreal, what indeed is the cause for delusion? And if it is real, O dear one, what could cause bewilderment? Therefore, regarding birth, death, and existence, remain tranquil and equal, like the sky. A wise and thoughtful person should, from the very beginning, dwell in the company of those who are learned, who understand the meaning of the scriptures, and who are noble. Wherever such noble insights arise—those that destroy suffering—they blossom in the presence of a virtuous person, just as creepers blossom in spring. By reflecting together with a virtuous, detached, and noble-hearted person, O mighty-armed one, the supreme state is attained. One who is honored for study of scripture, association with the good, practice of detachment, and discipline—such a person, O Rama, shines as a vessel of knowledge, just as you do. You, indeed, are noble in your own conduct, steadfast, an ocean of virtues; you abide in a pure state, free from sorrow, marked by rajas and sattva. Now, in this world-burnt existence, you are no longer a vessel for suffering; you are born anew, O sage, following your own true nature. By your own pure vision, the reality of the world has become clear to you, just as things are revealed by the radiance of the sun. Now, cleansed by the fire of my words, be truly pure—like the autumn sky, cleared of clouds. Freed from the notion of worldly existence, endowed with supreme understanding, make your heart transparent, O you whose mind is a cluster of pearls of freedom. The mind that has abandoned the notions of “mine,” “this is mine,” and “that belongs to another,” and is free from all division, is indeed liberated—there is no doubt of this. Those people on earth who now follow your supreme conduct will also attain a state free from sorrow. Those who live according to the example of Rāghava will cross the ocean of worldly existence by means of the boat of their own mind. He whose mind is like yours, who is a noble person seeing all equally, is fit for the vision of knowledge, like the full moon is fit for beautiful rays. You have attained a state free from sorrow and act as is appropriate; remain as long as the body lasts, with a mind free from attachment and aversion. Outwardly, maintain the conduct appropriate to the world, but inwardly, having abandoned all desires, remain in supreme coolness, like the full disc of the moon. But those who are born in other classes and lack virtues are not to be considered; they are like the offspring of jackals, following their own nature. O mighty-armed one, by following the natural qualities of those born with a sattvic nature, a person attains a noble birth in the west. Whatever qualities of birth a creature constantly cultivates here, even if born in another species, it quickly attains the nature of that species. All previous tendencies, following from birth and actions, are overcome by the resolute through their own effort, just as the steadfast conquer enemies. Even if the mind is troubled by faults arising from past evil birth and actions, with courage one should lift it up, as one would rescue a deer stuck in mud. Those who have taken on tamasic, rajasic, or any other birth, through the power of their own discernment, the virtuous attain a sattvic birth. O Raghava, whatever is established within the pure jewel of the mind, one becomes that; therefore, effort prevails. Through noble qualities, effort, and perseverance, even those of inferior birth here become seekers of liberation. There is nothing on earth or among the gods in heaven that a person endowed with qualities and striving with effort cannot attain. Endowed with unwavering courage, supreme dispassion, and mature wisdom, what goal could you not achieve by your own endeavor? You, possessing great courage, act for the benefit of your own self with discernment and become free from sorrow; then, in due course, the people of this earth will also become thoroughly free from sorrow. O Rama, in a future birth, when you are endowed with the supreme glory of discrimination and delighting in the abundant quality of goodness, let your mind, established in virtuous action, not be troubled by thoughts of bondage and delusion. Now, after the section on sustenance, listen to this: the section on quiescence, which is known to bring about liberation. In the assembly, tranquil as the autumn sky adorned with stars, Vasistha spoke these pure and delightful words.