1 Vasishta resumed:—
Having thus considered and known the mind in this way, O mighty Rama, it is the business of the wise who know the truth to inquire into the nature of the soul to the extent it is knowable. 2 Knowing the world to be purely the soul, it is to be asked, from where did the phantom of mind arise? It is nothing in reality.
3 It is ignorance, error and illusion which exhibit the vacant and visionary mind to view, just as it is our false imagination which forms an illusionary tree in the sky. 4 As the objects standing on the shore seem to be moving to ignorant children passing in a boat, so the calm soul appears to be in motion (like the mind) to the unintelligent. 5 After our ignorance and error are removed, we have no perception of the fluctuation of our minds, just as we do not think mountains to be in motion after a speedy air car is stopped.
6 I have given up thoughts of all internal and external things, knowing them to be only the creation of my airy mind. Thus the mind and its actions being null and void, I see all things exist in the spirit of Brahman alone. 7 I am free from my doubts and sit quietly devoid of all care. I sit as Shiva without a desire stirring in me. 8 The mind lacking, there is an end of its youthful desires and other properties also. My soul being in the light of the Supreme Spirit, it has lost its sight of all other colors and forms the present themselves to the eyes. 9 The mind being dead, its desires also die with it, and its cage of the body is broken down without it. The enlightened man is no longer subject to his mind so he is also liberated from the bondage of his egoism. Such is the state of the soul after it is separated from the body and mind, when it remains in its spiritual state in this and the next world.
10 The world is one calm and quiescent unity of Brahman. Its diversity is as false as a dream. What then shall we think or talk about the world when in reality it is nothing? 11 My soul has advanced to the state of divine holiness, so it has become as rarefied and all-pervasive as the eternal spirit of God in which it is situated forever. 12 That which is the soul and the mind, the substantial and the unsubstantial, and what is not, are all the counterpart of the something which is rarer than air, calm and quiet, eternal and intangible, and yet all pervading and extended through all. 13 Let there be a mind in us or let it remain or perish forever. I have nothing to discuss about it when I see everything is situated in the soul.
14 I considered myself to be a limited and embodied being as long as I was unable to reason about these abstruse subjects. Now I have come to know my unlimited form of spirit. But what is “myself” is something I have not yet been able to know because the whole is full with the one Supreme Spirit.
15 But the mind being granted as dead, it is useless to doubt about it. We gain nothing by bringing the demon of the mind to life again. 16 I immediately repudiate the mind, the source of false desires and fancies. I meditate on the mystic syllable “Om” with the quietness of my soul resting in the stillness of the Divine Spirit. 17 With my best intelligence, I always inquire of my God when I am eating or sleeping or sitting or walking about.
18 Saints conduct their temporal affairs with a calm and careless mind, meditating all along on the Divine Soul in their calmed spirits. 19 So do all great minded men gladly pass their lives discharging their respective duties without being elated by pride or the giddiness of vanity. They manage themselves with a cheerfulness resembling the gentle beams of the autumn moon.