sunya eva kusule tu simho stiti bhayam yatha
sunya eva sarire 'ntar baddho 'smiti bhayam tatha (21/49)
I have described the states of the mind just to enable you to understand the nature of the mind: it has no other use.
For, mind takes on the form of that which it intensely contemplates.
Existence, non-existence, gaining and renouncing - all these are no more than moods of the mind.
If mind is all this, Lord, how does it ever get tainted?
It is a beautiful question, Rama, but not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.
That the mind is impure, is the experience of everyone who strives for liberation.
Depending upon one's particular point of view, everyone describes it differently.
Just as air coming into contact with different flowers takes on their scent, so mind entertaining different notions takes on those moods, creates bodies suitable to them and, as the energy activating the senses, enjoys the fruition of its own notions.
It is the mind, again, that provides the fuel for the functioning of the organs of action.
Mind is action and action is mind - the two are like the flower and its scent.
The conviction of the mind determines the action and the action strengthens the conviction.
Mind is everywhere devoted to dharma, wealth, pleasure and freedom: but everyone has a different definition of these and is convinced that that definition is the truth.
Even so, the followers of the sage Kapila, the Vedantins, the Vijnanavadins, the Jainas and others assert that theirs is the only path to liberation.
Their philosophies are the expressions of their experiences which are the fruit of their own practice, which is in accordance with the convictions in their mind.
Rama, bondage is none other than the notion of an object.
This notion is Maya, ignorance, etc.
It is the cataract that blinds one to the sun of truth.
Ignorance raises a doubt; doubt perceives - that perception is perverted.
In darkness when one approaches even a lion's empty cage, he is afraid.
Even so, one ignorantly believes he is imprisoned in this empty body.
The notions of 'I' and 'the world' are but shadows, not truth.
Such notions alone create 'objects': these objects are neither true nor false.
A mother who considers herself a housekeeper behaves like one; a wife who considers herself her husband's mother behaves like one for the time being.
Therefore, Rama, abandon the notions of 'I' and 'this' and remain established in the truth.