February 4, 2026
ciccamatkṛtireveyaṁ jagadityavabhāsate
nehā ‘styaikyaṁ na ca dvitvaṁ mamādeśo ‘pi tanmayaḥ (19)
vācyavācakaśiṣyehāguruvākyaiś camatkṛtaiḥ (20)
VASIṢṬHA continued:
Equip yourself with such an attitude, O Rāma, and remain unattached, endowed with the spirit of renunciation and with the realisation that whatever you do or you experience is an offering to the omnipresent being, Brahman. Then you will realise the truth, and that is the end of all doubts.
That is the supreme state, it is the guru of all gurus, it is the self, it is the light that illumines the world from within. It is the reality in all substances, that which endows the substances with their essential characteristic. The notion of “world” arises only when the spirit of enquiry is absent. But, “I” am before the world was. How then do the notions of world, etc., bind me? He who has thus realised the truth is free from all beginnings and all ends. He who is thus equipped with the spirit of non-duality (as if he is in deep sleep, though awake) is not disturbed though actively engaged in life. Such a person is liberated here and now.
What appears to be the world here is truly the magic (the work) of the infinite consciousness. There is no unity here, nor is there duality. My instructions, too, are of the same nature! The words, their meaning, the disciple, the wish (or the effort of the disciple) and the guru’s ability in the use of the words – all these are also the play of the energy of the infinite consciousness! In the peace of one’s own inner being, consciousness vibrates and the world-vision arises. If that consciousness does not vibrate, there will be no world-vision.
The mind is but the movement in consciousness. The non-realisation of this truth is world-vision! Non-realisation of this truth intensifies and aggravates the movement of thought in consciousness. Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.
When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise. In him this cessation of craving for pleasure is therefore natural and effortless. He knows that it is the energy of the self that experiences the experiences. He who refuses to experience what is to be experienced, in order to please the public, he indeed beats the air with a stick! One attains self-knowledge by sometimes using appropriate means.
Desire for liberation interferes with the fullness of the self; absence of such desire promotes bondage! Hence, constant awareness is to be preferred. The sole cause for bondage and liberation is the movement in consciousness. Awareness of this ends this movement. The egosense ceases the very moment one observes it for it has no support any longer. Then who is bound by whom or who is liberated by whom?