Listen, O Rama, to the gentle unfolding of wisdom. When the mind’s restless thoughts are soothed and stilled, it dissolves through self-inquiry—just as frost, stripped of its color, shape, and touch, quietly melts away in the radiance of sunlight. As the sense of “I am this” fades into the deep night of ignorance, the all-pervading, self-luminous light of one’s true nature naturally shines forth. When this contraction, this clinging to “I am this,” dissolves, what arises is an expansive awareness that effortlessly pervades infinite worlds. Recall how King Janaka, through profound inquiry, abandoned the inclinations of ego; in the same way, O wise one, you too should renounce these tendencies within yourself. When the cloud of ego dissipates in the pure, stainless sky of consciousness, the supreme sun—shining with its own light—becomes manifest. The darkness you experience is none other than the cultivation of the sense of “I”; when this subsides, illumination dawns. When it is realized, “I am not, nor is there another, nor is there nonexistence,” the mind finds tranquility and is no longer ensnared by the pursuit of things to acquire. Know, O Rama, that the mind’s chase after what is to be gained or shunned—this alone is bondage, nothing else. Do not be distressed by what is to be rejected, nor attached to what is to be acquired; let go of both acceptance and rejection, abide in what remains, and true well-being will be yours. Those who are free from the notions of “this must be gained” or “this must be rejected” dissolve all desire and renunciation; unlike others, they neither crave nor cast away anything. As long as the calculations of acceptance and rejection persist in the mind, the light of equality cannot shine—just as moonlight is hidden by a clouded sky. When the mind is agitated by thoughts of “this is unreal, this is real, this belongs to me,” true equality cannot arise—just as a barren branch bears no blossom. Where desires, both proper and improper, play with gain and loss, how can equanimity and clarity exist there? How can the smile of freedom from despair arise? When this single, pure essence of Brahman is present, free from affliction, what place is there for propriety or impropriety, or for any sense of diversity? Consider the mind as a tree, where the monkeys of hope and fear leap about, chasing after what is desired and fleeing what is undesired; in such restless activity, how can calmness be found? Freedom from despair, fearlessness, constancy, equanimity, knowledge, desirelessness, inactivity, gentleness, and absence of doubt—these virtues, along with steadfastness, friendliness, remembrance, satisfaction, delight, and gentle speech—approach the wise who are devoted to truth, free from acceptance and rejection. When the mind rushes downward toward pleasures, one should forcibly withdraw it; by such withdrawal, it is restrained, like water held back by a dam. Having abandoned external objects, whether standing, walking, sleeping, or breathing, always and everywhere restrain the inner movements of the mind. The waters of worldly existence flow on, stretched out by the threads of thought, clouded by the net of tendencies and the fish of craving. With the sharp needle of intellect, my dear, pierce through this expanse—scatter it as a storm scatters a cloud—along the path that time carries. The root of the tree of worldly existence is the very seat 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 utterly cut away. When delusion forgets the world, it does not arise again. Whether standing, going, breathing, dwelling, rising, or falling, O Rama, always discern internally that all this is unreal, and let go of attachment. Relying completely on equanimity, accepting what comes to you without brooding over it, live freely here, O Raghava. Just as space neither accepts nor rejects the marks of all things, so too, whether you act or do not act in this world, remain untouched, O sinless one. Know yourself as the knower, unborn, the Self, the great Lord; apart from yourself, nothing else exists—this entire universe is pervaded by you. One who has abandoned all notions regarding this assemblage of appearances is not touched by the 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, is liberated indeed. Whatever such a one does, enjoys, gives, or destroys—his mind, being liberated, remains equal in pleasure and pain. He who, considering only what is to be done as having come to him, acts in his duties after abandoning thoughts of desirability or undesirability, is never entangled anywhere. O wise one, the mind that is firmly convinced that all this is nothing but pure consciousness, and has abandoned the sense of enjoyment, attains peace. By its very nature, the inert mind pursues the principle of consciousness, just as a cat in the forest follows the scent of flesh to the lord of beasts. Just as a jackal eats meat obtained by the power of a lion, so the mind resorts to objects perceived through the power of consciousness. Thus, the mind, though itself a false construct, lives by the grace of consciousness; contemplating only consciousness, it attains the state of pure consciousness—and even beyond that. How can that which is inert, truly devoid, abandoned by the lamp of consciousness, and like a corpse, ever rise up as mind, which is insentient? The power of vibration, composed of air and touched by the nature of consciousness, is called “mind” by those versed in the scriptures, who use the term “cittam” for this conceptual activity. That modification of consciousness which is disturbed is called “conceptualization”; knowing oneself as pure consciousness, it returns to being mind. That consciousness which is without object is the eternal Brahman; that consciousness which is together with an object is called “conceptualization.” Thus, the wise discern the truth, and abide in the peace that is their own true nature.