“O Rama, you have reached that state of satva and your mind has been burnt in the fire of wisdom. What is that wisdom? It is that the infinite Brahman is indeed the infinite Brahman, the world appearance is but an appearance whose reality is Brahman. The appearance (for instance, your body as ’Rama’) is insentient, is unreal; its reality is the reality of its substratum which is consciousness. Why then do you grieve? However, if you feel that all this is consciousness, there need not arise in you the notions of diversity. Recollect your essential nature as the infinite consciousness. Abandon the notions of diversity. You are what you are: nay, not even that as a concept, but beyond it you are the self-luminous being. Salutations to you, O cosmic being that is infinite consciousness.
That which is known as Rama is in truth the magnificent and infinite ocean of consciousness in which numerous universes appear and disappear like ripples and waves. Remain in a state of total equanimity. You are like infinite space. Fire is inseparable from heat, fragrance from lotus, blackness from collyrium, whiteness from snow, sweetness from sugarcane and light from a luminary. Even so, experiencing is inseparable from consciousness. Even as waves are inseparable from the ocean, the universes are inseparable from consciousness.
Experiencing is not different from consciousness, the ego-sense is not different from experiencing, the jiva is not different from ego-sense and the mind is not different from the jiva (not different or inseparable). The senses are not different from the mind, the body is not different from the senses, the world is not different from the body, and there is nothing but this world. This catalogue of dependent categories has existed for a very long time; yet this has neither been set in motion by anyone, nor can we say whether it has existed for a very long or very short time. The truth is, O Rama, that all this is nothing else but the self-experiencing of the infinite.
There is emptiness in the empty, Brahman pervades Brahman, the truth shines in the truth and fullness fills fullness. The wise man, though functioning in this world, does nothing, for he seeks nothing. Even so, O Rama, remain pure at heart like space, but outwardly engage yourself in appropriate action; in situations which could provoke exultation or depression, remain unaffected by them like a log of wood. He who is friendly even to one who is about to murder him, is a seer of truth. Adoration of one who has not thus risen above likes and dislikes (raga and dvesa) is futile effort. Only he who is free from egoistic or volitional activity and who is utterly non-attached to anything here, is liberated: even if he should destroy the world, he does nothing.
He in whom all concepts and habitual tendencies have ceased has overcome all mental conditioning and bondage. He is like a lamp which is not fed with oil.
You have listened intently to my words, and on account of that the veil of ignorance has been lifted in you. Even ordinary human beings are profoundly influenced by the words of their family preceptor: how then can it be different in one who possesses an expanded vision, as you do?”