In the sacred discourse, it is revealed that here, in this world, the mind alone is born and the mind alone grows. Yet, through the vision of true understanding, the mind itself dissolves. This realization dawns: in all the three worlds, it is the mind alone that transmigrates, carrying the burden of old age and death. Seeking guidance, a devotee asks, “Tell me with certainty the means for crossing over this cycle. The inner darkness of the Raghavas is dispelled by your radiant, sun-like wisdom.” The teacher responds, “First, O Raghava, by the study of 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, one should follow those teachers who are true masters of knowledge. Then, by practicing what they teach—meditation, worship, and similar disciplines—one gradually attains the supremely pure state.” Through pure inquiry, the self perceives itself with its own awareness, just as the cool moon sees its own reflection by its own radiance. But 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 brings everything under its control, just as gentle water subdues sand. When the distinction between gold and ash is clearly known, confusion vanishes for one who knows the self, just as a goldsmith is never deluded. When it is realized that the self is imperishable and devoid of longing, for whom does delusion arise, and where could it find opportunity? One is bewildered about the value of a gem whose essence is unknown; but when its essence is known and its value certain, confusion disappears. O people, the unknown self leads to suffering, but the known self leads to infinity, happiness, and tranquility. Separate your true self from the body, which obscures it, and become established in your own nature without delay. There is not even the slightest connection between the pure Self and the body, just as mud and lotus stalk do not touch the gold within them, though people think they do. The Self and the body are separate, like water and a lotus leaf; though the teacher cries out with raised arms, few listen. So long as the mind, governed by inertia, remains withdrawn like a tortoise in its pit, the dull body indulges in pleasures, forgetting inquiry into the Self. Until then, the darkness of worldly existence cannot be dispelled, not even by the moon, fire, or twelve suns. But when the mind awakens and examines its own state, inner darkness flees, just as night vanishes at sunrise. Always awaken the mind, which lies in the bed of enjoyment, to supreme understanding, for awakening destroys worldly existence and its extreme suffering. Just as the sky is not stained by dust, and the lotus by water, even when in contact, so the Self is not tainted by the body, even though united with it. Mud and other substances, though attached to gold, remain separate and do not alter its interior; so the inert body does not affect the Self. The experience of pleasure and pain is attributed to the self, but in truth, it is as unreal as the waxing and waning of the moon in the sky. Pleasure and pain belong to the body, not to the self, which is beyond all. These exist only for the ignorant, and when ignorance is destroyed, they belong to no one. No one truly possesses happiness or sorrow; O Raghava, see that all is pervaded by the peaceful, infinite Self. The various visions of creation perceived are like waves in water or feathers in the sky, within the Self. Just as a jewel, without cause, casts its own reflection, so too does this Self, composed of light, project creation. O wise one, the Self and the world are not one, not two, nor are they unreal; all this appears merely as a manifestation, thus it now unfolds. Indeed, all is Brahman; all is pervaded by the Self. Abandon the delusion, “I am this, and this is other.” In that mass of eternal Brahman, imaginations do not arise, just as various forms of water do not exist in the ocean, O Rama. Within the all-pervading Supreme Self, there is no second, just as a particle of ice cannot exist in fire. Contemplating the Self by the Self, as pure consciousness, this web of the world is truly the Self, manifesting itself within itself. There is no sorrow, no delusion, no birth, nor anyone born; whatever exists here, exists only as it is. Be free from fever, O Raghava. Be equal-minded, healthy, steadfast in thought, peaceful, tranquil in mind, a sage, silent, pure as a precious gem, and free from fever, O Raghava. Be free from duality, established in eternal truth, without concern for gain or loss, self-possessed, non-dual, with a sorrowless nature, and free from fever, O Raghava. Be secluded, with peaceful intentions, resolute and courageous, possessing noble aspirations, following what comes as it comes, and free from fever, O Raghava. Be free from passion, without effort, with a clear mind, purified from faults, neither a receiver nor a renouncer, and free from fever, O Raghava. Having attained the state beyond the universe, filled with what is attained and what is yet to be attained, be undisturbed like a full ocean, and free from fever, O Raghava. Free from the net of conceptualization, untouched by the ointment of illusion, be one whose self is satisfied in the Self, without fever, O Raghava. With a form endless, boundless, and limitless, O best among knowers of the Self, be unwavering like a mountain peak, without fever, O Raghava.