O Rama, listen attentively. The journey begins with a call to mastery over the senses, those powerful adversaries that draw the mind outward. One must strive, again and again, to overcome their pull, until the Self, by its own nature, finds contentment within itself, no longer seeking satisfaction in external things. When the all-pervading Lord, the Supreme Self who is the Lord of all gods, is pleased and reveals Himself, then all the painful perceptions that cause sorrow are utterly destroyed. The seeds of delusion, the fists that clutch calamity and the showers of false perceptions, all these come to an end when one directly perceives That which is both the higher and the lower reality. Always, O Rama, be like Janaka, whose mind was free from all undertakings and whose wisdom led him to perceive the Self. In this way, one attains true prosperity and excellence. For those who are steadfast in self-inquiry and who observe the restless movements of people—just as Janaka did—the Self, in due time, naturally settles into peace. Know, O Rama, that neither fate, nor actions, nor wealth, nor even relatives can serve as a true refuge for those who fear the cycle of worldly existence. Only their own effort can bring them safety. Those who devote themselves to fate, lost in the endless alternatives of action and inaction, possess a dull understanding; following such a path leads only to destruction. Instead, rely firmly on discernment. Perceive the Self by the Self, and with an intellect uplifted by dispassion, cross the vast ocean of worldly existence. This attainment of knowledge, O Rama, is the true happiness. It falls like a ripe fruit from the sky, effortlessly destroying the deeply rooted tree of ignorance. Just as in Janaka, who possessed noble understanding, so too in the wise, the Self naturally unfolds, like a lotus blossoming at dawn. When the mind becomes tranquil through inquiry, it dissolves away, just as frost melts and loses all trace under the warmth of the sun. When the sense of “I am this” fades into the night of ignorance, then the radiant, all-pervading light of one’s true nature dawns by itself. As the contraction of “I am this” dissolves, an expansive awareness arises, spreading across infinite worlds. Therefore, like Janaka, abandon the tendencies of ego within yourself, after thorough inquiry. When the cloud of ego has dissipated in the clear, stainless sky of consciousness, the supreme sun of the Self shines forth in its own brilliance. The darkness is nothing but the cultivation of the sense of ‘I’; when that subsides, illumination arises. When it is realized, “I am not, nor is there another, nor is there nonexistence,” the mind attains tranquility and is no longer entangled in pursuits of acquisition. O Rama, understand that the mind’s pursuit of gain and avoidance of loss—this alone is bondage, nothing else. Do not distress yourself over what is to be rejected, nor become attached to what is to be acquired. Abandon both acceptance and rejection, and remain established in what is, attaining true well-being. Those who are free from the notions of acquisition and rejection are dissolved in the Self. They neither desire nor renounce anything, unlike others. As long as the calculations of acceptance and rejection remain in the mind, true equality cannot shine forth, just as moonlight does not appear in a sky veiled by clouds. For one whose mind is agitated by thoughts of “this is unreal, this is real, this belongs to me,” equality does not arise, just as a barren branch bears no flower. Where desires, both proper and improper, play with gain and loss, how can there be equanimity or clarity? How can the smile of freedom from despair arise? When the single, pure essence of Brahman is present, free from all affliction, there is no place for propriety or impropriety, nor any sense in diversity. In the tree of the mind, the monkeys of hope and fear leap about—desired and undesired—making calmness impossible amid such restless activity. Yet, freedom from despair, fearlessness, constancy, equanimity, knowledge, desirelessness, inactivity, gentleness, and absence of doubt—these virtues arise. Steadfastness, friendliness, remembrance, satisfaction, delight, and gentle speech—these qualities, free from acceptance and rejection, naturally approach the wise who are devoted to truth. When the mind runs downward toward pleasures, forcibly withdraw it, restraining it as a dam holds back water. Having abandoned external objects, whether standing, walking, sleeping, or breathing, always and everywhere restrain the internal movements of the mind. The waters of worldly existence flow, stretched out by the threads of thought, and clouded by the net of tendencies and the fish of craving. With the sharp needle of intellect, O dear one, cut through this expanse—just as a storm scatters a cloud—along the path that time carries. The root of this tree of worldly existence is the seat of the sprouts of faults; with steady courage and a resolute mind, uproot it completely. By the mind itself, cut off the mind; forget even the last trace of mind, sever even the present, and attain the state where worldly bondage is cut away. When delusion forgets the world, it does not arise again. Whether standing, moving, breathing, dwelling, rising, or falling, O Rama, internally discern always that all this is unreal and abandon all attachment. Relying completely on equanimity, accomplish whatever comes to you, and do not brood over what arrives. Live freely here, O Raghava. Just as space neither bears nor does not bear the marks of all things, so too, act or do not act in this world, O sinless one. You alone are the knower, you are unborn, you are the Self, the great Lord. Apart from yourself, nothing else exists—this all is pervaded by you. One who has abandoned all notions regarding this assemblage of appearances is not affected by faults arising from delight, anger, or sorrow. The yogi who is free from attachment and aversion, who regards clods, stones, and gold alike, and who has given up all longing for worldly existence—such a one is truly liberated.