After the king had spoken, the noble sage Vasistha, his heart full of wisdom, turned to Rama and addressed him with gentle words. “Raghava,” he said, “the sole moon of your lineage and wise among men—do you remember the meaning of all I have previously explained? Have you considered it from every angle?” He continued, “O destroyer of foes, do you recall the distinctions among the various creations, according to the differences in the qualities of sattva, rajas, and tamas? Do you remember, O Rama, the form of the divine I have always taught—the all, the not-all, the existent and the non-existent, the pure form of the supreme Self? Just as this universe has arisen from the Lord of the universe, the ruler of rulers—do you recall that, O noble one, who receives noble teachings?” Vasistha pressed further, “Do you truly remember that ignorance, though infinite, appears finite—spread out, slight and fragile? Do you recall well, O virtuous one, what was established—that the mind alone is the person, and nothing else—through the inquiry into salt and other examples? O Rama, have you thoroughly examined the meaning of all my statements, and has last night’s inquiry found its place in your heart?” He explained, “What is repeatedly reflected upon and firmly established in the heart bears abundant fruit; but neglected or treated carelessly, it does not. You are the vessel for pure and distinguished words, O bestower of honor; your heart is solitary and pure, like a bamboo hollowed for the liberated.” When Vasistha had finished, Rama, full of respect, spoke to the sage, son of the lotus-seated one, who possessed great power and knowledge. “O revered one, knower of all dharmas, it is solely through you that this has been revealed; I have attained your supremely noble teaching. Whatever you command, all that is just so, not otherwise; free from sleep, I have reflected upon the meaning of your words during the night. To dispel the darkness of existence, O Lord, yesterday you spread forth a delightful array of radiant speech, like the sun upon the earth. All that, O undepressed one of undepressed spirit, has been taken to heart by me—charming, virtuous, and wondrous, like a collection of gems drawn from the ocean.” He continued, “Who would not, for success, bear your instruction upon their head—beneficial, pleasing, virtuous, and a source of bliss? We, whose veil of worldly delusion is being dissolved, are serene by your grace, like days at the end of the rainy season. Your instruction is virtuous—sweet at the outset, increasing good fortune in the middle, and yielding the highest fruit in the end. May your words, ever blossoming, white, unfading, delightful, and gladdening the heart, always bestow upon us splendid fruit. O master of all eternal scriptures, great lake of ever-flowing waters of virtue, steadfast in manifold vows—now let your favor, free from all sin, be extended to me.” Vasistha replied, “Listen attentively, O beautiful one, to this excellent and delightful section on tranquility, which is beneficial and well established in the highest doctrine. O Rama, this long-standing illusion of worldly existence is sustained by people dominated by rajas and tamas, just as a pavilion is held up by sturdy pillars. But this matured illusion is easily cast off by heroic ones established in sattva, like you, who are endowed with virtues—just as a snake sheds its old skin.” He continued, “Those wise ones who are of sattvic nature, or a blend of rajas and sattva, O noble one, thoroughly examine the world—its past, future, and highest truth. Through association with scriptures, good people, and noble company, and by being free from sin, the discerning intellect arises, shining like a lamp. By self-inquiry alone, one must examine oneself with one’s own mind; until the knowable is attained, it is not truly realized.” Addressing Rama, Vasistha said, “Among the wise, the prudent, the steadfast, and those of noble lineage, you, O delight of your family, are foremost among those born of rajas and sattva. See for yourself, O wise one, in the origins of worldly existence: what is true and what is untrue—be devoted to truth. That which does not exist in the beginning and at the end—how can that be considered real? That which is eternal at the beginning and at the end, O Rama, that alone is true, not anything else.” He explained, “If someone’s mind becomes attached to an object that is unreal at its beginning and end, how can discernment arise in that deluded, ignorant being? Here, the mind alone is born, and the mind alone grows; but through the vision of true understanding, the mind itself is dissolved. This has been known by me, O Brahman, that in these three worlds, the mind alone is the transmigrator, the vessel of old age and death. Tell me with certainty the means for crossing over that. The inner darkness of the Raghavas is destroyed by your sun-like light.” Vasistha then instructed, “First, O Raghava, by scripture, by the supreme virtue of dispassion, and by association with the good, the mind is led toward purity. When the mind, strengthened by nobility, attains dispassion, then one should follow those teachers who are truly teachers of knowledge. Then, by what has been taught by them, practicing meditation, worship, and the like, one gradually attains that state which is supremely pure. By pure inquiry, the self perceives itself with its own awareness, just as the cool moon sees its own reflection within by its own radiance.” He warned, “As long as the mind does not rest in the forest of inquiry, people are tossed about in the vast ocean of existence like blades of grass. When the nature of things is understood through inquiry, the intellect of a person brings everything under its control, like gentle water subdues sand. This is gold, this is ash—when the distinction is clearly known, there is no confusion for one who knows the self, just as a goldsmith is not deluded.” Thus, Vasistha imparted his wisdom to Rama, guiding him toward clarity, tranquility, and the supreme realization of truth.