In the first part that was posted, ShrIrAma explained, like a true Guru would, the process of superimposition, known as adhyAropa or adhyAsa, of the non-Self consisting of the body, sense, etc. on the Atman (Self), caused by avidyA or ajnAna. AchArya Shankara deals with and explains this adhyAsa right in his introduction to the commentary on the Brahma suutras.
Next, ShrIrAma proceeds to explain and remove by His grace, this avidyA that is afflicting tArA. Such removal of avidyA is called apavAda. This adhyAropa-apavAda technique is adopted by a Guru or by the Shruti with the aim of removal of the veil of ajnAna. There is no other purpose of such instructions. Surely, all instructions, be they from a Guru or God or shruti, cannot give us the Self; the Self is something that we always have. Nobody can give It to us as a gift or boon. But somehow we are unable to ascertain or realize the Self fully, due to avidyA or ignorance. So it must necessarily be the case that all instructions serve the purpose of only removing this ignorance. The Self then reveals Itself and shines in all Its glory, just as the Sun shines brilliantly when all clouds that were obscuring it have disappeared.
More specifically, rAma next explains how the jiiva caught up in saMsAra gets liberated by first becoming pure in mind by bhakti, and then getting the intuitive understanding of the Self.
yadA puNyavisheSheNa labhate saN^gatiM satAM |
madbhaktAnAM sushAntAnAM tadA madviShayA matiH ||
As a result of merit (puNya), when (the jiiva) earns the company of My pious and peaceful devotees, then he/she turns the mind towards Me.
matkathAshravaNe shraddhA durlabhA jAyate tataH |
tataH svarUpaviGYAnamanAyAsena jAyate ||
Afterward, he/she gains faith in listening to My glories, which faith is hard to obtain. Then the true knowledge of his/her real nature dawns without any effort.
tadAchAryaprasAdena vAkyArthaGYAnataH xaNAt.h |
dehendriyamanaH prANAhaN^kR^itibhyaH pR^ithaksthitaM ||
svAtmAnubhavataH satyamAnandAtmAnamadvyaM |
GYAtvA sadyo bhavenmuktaH satyameva mayoditaM ||
Afterwards, by the grace of the Guru, he realizes the true import of the (Vedic) sentences (such as "tattvamasi") instantly. Experiencing firsthand the Nondual Atman that is the Truth and Bliss, different from the body, sense, mind, prANa (vital airs), and the ego, he is liberated immediately (sadyomuktiH). What I have told you is the truth.
evaM mayoditaM samyagAlochayati yo.anishaM |
tasya saMsAraduHkhAni na spR^ishanti kadAchana ||
Anyone who incessantly contemplates on these sayings of Mine correctly, will never be affected by the sorrows of saMsAra.
tvmapyetanmayA proktamAlochaya vishuddhadhIH |
na spR^ishyase duHkhajAlaiH karmabandhAdvimoxyase ||
(O tArA!) You too contemplate on these teachings of Mine with a pure mind. You will not be affected by the snare of sorrows and you will be liberated from the bonds of karma.
pUrvajanmani te subhrU kR^itA madbhaktiruttamA |
atastava vimoxAya rUpaM me darshitaM shubhe ||
O Beautiful Lady! In your previous birth you had practised staunch devotion to Me. (Pleased with) that I have shown you My form so that you may be liberated, O Auspicious Lady!
dhyAtvA madrUpamanishamAlochaya mayoditaM |
pravAhapatitaM kAryaM kurvantyapi na lipyate ||
Meditate on My form always, thinking about what I have said. Even if you are engaged in activities that you may do due to the force of saMsAra, you will not be bound by them and you will not be affected.
rAmeNoditaM sarvaM shrutvA tArAtivismitA |
dehAbhimAnajaM shokaM tyaktvA natvA raghUttamaM ||
AtmAnubhavasaMtuShTA jIvanmuktA babhUva ha |
xaNasaN^gamAtreNa rAmeNa paramAtmanA ||
anAdibandhaM nirdhUya muktA sApi vikalmaShA ||
After listening to everything that ShrIrAma said with great amazement, tArA gave up the sorrow that had arisen due to her identification with the body. She prostated herself before rAma, the best of Raghu's clan. Being filled with the Bliss of Self-realization, she indeed became a jIvanmuktA, liberated then and there while still alive. She became liberated from the bonds of the beginningless avidyA and from all impurity. She could become liberated thus because she had the association of ShrIrAma, the Supreme Self, for just a few moments!
sugrIvo .api tat.h shrutvA rAmavaktrAtsamIritaM |
juhAvaGYAnamakhilaM svasthachitto .abhavattadA ||
SugrIva too who heard what ShrIrAma said, gave up all his ignorance and his mind became calm.
ShrIrAma says that by learning the true import of the Vedic sentences through a Guru, one becomes a jIvanmukta. But, as may be noted, tArA did not have to actually learn the import of such Vedic sayings. Yet she became a jIvanmuktA by means of her devotion to rAma, that she had shown not so much in her present birth but in her previous burth.