74. Therefore employ thyself with intense application to the meditation of the soul; or else thou art doomed to misery, for thy ruminating on the objects of the visible world, in thy internal recesses. 75. Sliding from consciousness of thyself, and running after the imaginary objects of thy desire, are calculated for thy misery only; therefore forget thyself O man!, to associate with thy mind and the bodily organs, in order to find thy rest in the soul or Samádhi—ecstasy. 76. Whence is this activity (_i.e._ what is this active principle), since the mind is proved to be a nullity as a skyflower, and to be utterly extinct, with the extinction of its thoughts and desires. 77. The soul also is as void of activity, as the Sky is devoid of its parts. It is only the Divine spirit that exhibits itself in various shapes within itself. 78. It bursts forth in the form of oceans with its own waters, and foams in froths by the billows of its own breathing. It shines in the lustre at all things, by its own light in itself. (So says the Urdu poet: Oleken chamakta hai har rang meh). 79. There is no other active principal anywhere else, as there is no burning fire brand to be found in the sea; and the inert body, mind and soul (as said and seen before), have no active force in any one of them. 80. There is nothing essential or more perspicuous, than what we are conscious of in our consciousness; and there is no such thing as this is another or this no other, or this is good or bad, beside the self-evident One. 81. It is no unreal ideal, as that of the Elysian gardens in the sky; it is the subjective consciousness _samvid_, and no objective object of consciousness _samvedya_, that extends all around us. 82. Why then entertain the suppositions of “this is I and that is another,” in this unsuppositious existence? There can be no distinction whatever of this or that in one unlimited, all extending and undefinable expanse of the soul; and the ascription of any attribute to it, is as the supposition of water in the mirage, or of a writing in the Sky. 83. O my honest mind! if thou canst by the purity of thy nature, get thyself freed from the unrealities of the world; and become enlightened with the light of the soul, that fills the whole with its essence, and is the inbeing of all beings, thou shalt verily set me at rest from the uneasiness of my ignorance, and the miseries of this world and this miserable life. CHAPTER LXXXIII. ON THE NECESSITY OF AVOIDING ALL BODILY AND WORLDLY CARES, AND ABIDING IN INTELLECTUAL DELIGHTS. Argument:—The sensuous Mind and the senses as roots of Evil, and their Extinction as the source of God. Vasishtha continued:—Hear now Ráma, how that great sage of enlightened understanding, remonstrated in silence with his refractory senses.