30. So the Arhatas (Buddhists) and the other sectarians, have proposed a variety of fictitious methods for the liberation of the mind, of their arbitrary will in their respective sástras.[3]
31. The arbitrary rules of the learned, and those unsupported by the srutis, are as numerous and varying from one another, as the bubbles of clear water (but are never lasting like the dicta of the holy writ).
32. Know mighty Ráma, the mind to be the source of all these rules and methods, as the sea is the source of every kind of gem (lying hid in its bosom).
33. There is no innate sweetness in the sugarcane nor bitterness in the nimba, both of which are sucked by insects; nor is there any heat or cold inherent in the sun or moon (as both of them are peopled by gods and spirits). It is the intrinsic habit of the mind that makes the difference.
34. Those that want to enjoy the unadulterated happiness of their souls, should habituate their minds to assimilate themselves to that happy state, and they are sure to have the same.
35. The mind having fled from the sphere of the phenomenal world, becomes exempt from all its pleasure and pain, like the fledged bird flying in the air by casting its shell and leaving its cage below.
36. O sinless Ráma! Cherish no fondness for the phenomenal world, which is an unreal illusion, full of fear and unholiness, and is stretched out to ensnare the mind.
37. The wise have styled our consciousness of the world as a magic scene (máyá), an appearance of ignorance—avidyá, a mere thought (bhávaná), and the cause and effect of our acts.
38. Know that it is the delusive mind, which stretches the visible world before thee, rub it off therefore as dirty mud from the mind.
39. This visible appearance which naturally appears before thee in the form of the world, is called the production of ignorance by the wise.