“What is this boundless space, and what had it been before. How came I to being?”

Thus pondering in himself, he was enlightened in his soul.

All things spring from the Supreme Spirit, and they reside in his all comprehensive mind. The educated and intelligent mind, that has known the knowable One, has of itself got to the end of the subject of liberation, by its own reasoning and intuition. But the half-educated are not fit to receive spiritual instruction, because their view of the visibles, which dwells on obvious objects, proves the cause of their ruin. But he who has come to the sight of transcendental light, and got a clear insight of spiritual truths, feels no desire for sensual enjoyments; but advances in course of time to the conclusion, that Brahmā is All in all things. The spiritual guide who instructs his pupil without weighing well his habits and conduct, is a silly pedagogue and sinks into hell and has to dwell there until the last day of judgment; (to answer for misleading his disciples). The unaltered mind continues to view the varieties of the power of his Maker, in all the variations of time and place, and of all external circumstances.

Our knowledge of the soul presents to us in the form of Ego known by its thoughts, like the vacuous sky appearing as a blue sphere by cause of the clouds. Acts are the causes of bodies, and the body is not the mind; the mind is one with egoism, and the ego is the living soul. The living soul is one with the Divine Intellect and this soul is all and the lord God of all. 

The manner in which the different species of beings are produced from Brahmā, and how they are destroyed afterwards, as also how they obtain their liberation at last:— The intellect when remaining in its original state, appears as a vacuum or vacancy; but upon manifesting itself in the form of the mind, it is seen as the visible sky by men. Among all living beings that are confined in this earth, it is only the human race living in this part (India), that are capable of receiving instruction and civilization.

The tanmātras (knowledge of themselves) of the living soul and its proclivities, run in one channel to the reservoir of life, and are thickened into one living being by their mutual coalition. As the pure Spirit taking the form of the vital breath, performs the functions of the body; so the mind being reborn in a new body, is employed in all the functions of the same body. So Brahmā taking the form of the mind, becomes the same Brahmā by reminiscence of his mind; as the sap of the soil makes the seed to bring forth the fruit, which reproduces the like seed. The viewer viewing the view, is unable to see himself (his inward soul) because his consciousness being engrossed by external objects, is disabled from looking into itself.

The all seeing God, being permeated in the visibles; there can be no beholding of him as a personal God, nor of them as distinct things.

Because whatever the Almighty King proposes to do, he instantly forms their notions, and the same appears.

The self-entity of the lotus-born Brahmā and all other living beings, is only their self-deception; and the sense of the existence of the world, is as a protracted dream rising and setting in the mind. It is the intellect which displays the creation, and it is this conception, that led the gods Brahmā and others to the idea of their visible bodies, as it makes the little insects to think of their own bodies.

As proper regimen is the best medicine to secure the health of the body; so is the habit of keeping the organs of sense under control, the only means of edifying the understanding. As the perception of air, comes by the feeling and not by words of the mouth; so wisdom proceeds from the curtailing of desires.

Brahmā is the seed of life, and remains as empty air everywhere. (God is the light and life of all we see). The sage, obtained his liberation by the purity of his conscience; though he was enslaved of his own nature to the visibles, at his first sight of them.

In a waking state when one knows anything to be lasting before him, he believes himself to be waking, but no sooner is it lost to him, than he thinks himself to have been dreaming of it. This is how it is. There is the principle of life in the body, which causes it to live; this vital element is an electric force, which is termed the life. When the body has its activity with the powers of the mind, speech and the other members of action, it is to be understood, that its vital element is put to motion by the vital breath which it breathes. This breath circulating through out the whole body, gives it the powers of sensibility and consciousness, which have their seats in the heart and mind, wherein the erroneous conception of the world is hidden. The mind circulates about the outer world, through the passages of sight and other organs; and sees within itself the forms of many mutable shapes and figures. As long as these forms, remain permanent in the mind, it is called the waking state. So far have I told you about the cause of waking; now hear me expound to you the laws of sleep and dreaming.

When the body is weary with action of its limbs, mind or speech, the living element then becomes still, and remains in its composure, with the calm and quiet soul residing within the body. The internal actions of the body and mind being quieted, and the motion of the heart being at rest, the living principle becomes as still, as the flame of a lamp unshaken by the wind. The vital power ceases to exert itself in the members of the body, and to keep the consciousness awake. The senses of sight and others do not act upon their organs, nor receive the sensations from without. When one comes again to action, after the enjoyment of its sound sleep, either in this or the other world, (i.e. when it is restored to or reborn in life); it takes the name of the living element or the mind or self-consciousness (in the living body). This principle of life and thought, sees the multitudinous worlds situated with all their vicissitudes within itself, as the large tree and all its parts and productions, are observed to be contained within the seed. (This is the picture of life in its dreaming state).

When the element of life is put to slight motion, by the breeze of the vital breath, it becomes conscious of its self-existence as “I am”; but the motion being accelerated, it finds itself to be flying in the air. When it is immersed in the water (phlegm) of the body: it gets the feeling of humidity in itself, as a flower perceives its own fragrance. When it is assailed by the internal bile, it has then the feeling of its inward heat, and sees all outward objects with its splenetic humour.

Whatever one desires to have, he sees the same in himself in his sleep.

When he is not besieged by external objects, which disturb the inward senses of the mind; it indulges itself in the reflection of many things, which is called its dreaming state.

But when he is besieged by outward objects, and the mind is moved by flatulence, to their sight and perception, it is called the state of waking.

Now O great-minded! you have learnt the inward process of your mind; but there is no reality in them nor in this existent world.

Whatever the mind often thinks upon with a strong conviction of its reality, it immediately assumes that form, as the iron-ball becomes ignited by its contact with fire. Therefore the convictions of being or not being, and of receiving or rejecting of a thing, depend upon the imagination of the mind; they are neither true nor untrue, but are mere fluctuations of the mind. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (chetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same. Hence whatever is seated in the mind, the same comes to pass on the body; but what is done by the body never affects the mind. Therefore, O fortunate! apply your mind to truth, and shun whatever is untrue.

How is it sir, that any foulness could attach to the mind, when it is situated in the eternal purity of the infinite Spirit, which is unbounded by time and space.

Whatever nature the mind assumes by the fickleness of its thoughts, it receives the same name and nature for itself. The mind delights itself with the thoughts of its desired objects, and assimilating itself into their natures. It receives the same form in which it delights, and which it assumes to itself in its imagination. The body being subject to the mind, is moulded in the same form of the mind; just as the wind is perfumed by the odour of the flowerbed, through which it passes (and the fragrance it carries). The inward senses being excited, actuate the outward organs of sense in their own ways, as the exciting motion of the winds, drives the dust of the earth before their course. The mind exerts its powers in the action of the external organs in the performance of their several functions; just as the flying winds drive the dust in different directions. Such are the acts of the mind which is said to be the root of action, and these combine together as inseparably as the flower and its fragrance.

Whatever nature the mind adopts to itself by its wonted habit, the same shoots forth in the form of its two kinds of motion (the will and action). And according as the mind does its action, and brings about the result by its assiduity, in like manner does it enjoy the fruition thereof, and enslaves itself to the enjoyment. It understands that as its right course, which agrees well with its temperament; and knows for certain that there is no other way to its real good.

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. The wise have styled our consciousness of the world as a magic scene (māyā), an appearance of ignorance—avidyā, a mere thought (bhāvanā), and the cause and effect of our acts. Know that it is the delusive mind, which stretches the visible world before thee, rub it off therefore as dirty mud from the mind. This visible appearance which naturally appears before thee in the form of the world, is called the production of ignorance by the wise. Men being deluded by it, are at a loss to know their real good, as the blinded eye is incapable to perceive the brightness of the day. The mind that is regardless of realities as well as of unrealities (that is of its inward and outward reflections); and is insensible of pleasure and plain, feels in itself the delight of its singleness or unity. Application of the mind to unworthy thoughts, and to the internal or external sights of things, debars the soul from tasting the sweets of its solity. The mind that is subject to its endless desires, is like the clear firmament obscured by the clouds; and ranges in the maze of doubt between truth and untruth, as of supposing the rope for the serpent.

Having got rid of his false imagination, man comes to the knowledge of true God and his happiness, as one freed from his false apprehension of a tiger in a copse, is set at rest with himself. So on looking deeply, you will find no bondage in the world; the notions that this is the world and this is myself, are only errors of the mind. Our fancies alight on us at one time, and depart at another, and assume different forms at will; just as our partner act the part of our spouse in our youth, and of carer in our old age. And like an actress, the mind forgets to display its parts, when it plays another, so every body is betaken by the thoughts he has in his head, in neglect of others which are absent. Repel your drowsiness, and behold the supreme soul in thy soul; and be as a bright gem by repelling the shadows of all external things. Being certain of its immateriality, never taint thy mind with its outward colouring, or the knowledge of its reality; but know it as no way distinct from the Supreme Spirit. Be on thy guard, as never to allow the reflexions of your mind, to taint the clear crystal of thy soul; but remain unmindful of the visibles, and regardless of all worldly desires (which are causes of misery and repeated births and deaths).