[paragraph continues] Vāsanā is said to be an emancipated one. O Mahā-kapi [great Monkey] practise the state of a mind devoid of Vāsanā. Vāsanā perishes through well-conducted deliberation and truth. Through the absorption of Vāsanās, Manas attains quiescence like a lamp [without oil]. He whose mind, devoid of destruction, is [centred] on Me as of the nature of Chinmāṭra [consciousness alone], abandoning the Vāsanās, is no other than Myself of the nature of Sachchiḍānanḍa. Whether Samāḍhi and Karma are performed or not, one who has a supreme Chiṭṭa with a heart devoid of all desires is an emancipated person. He whose mind is freed from Vāsanās is not subject to the fruits arising from the performance or non-performance of actions, or Samāḍhi or Jñāna. Except through the entire giving up of Vāsanās and through Mouna [the observance of silence towards objects], the Supreme Seat is not attained. Though devoid of Vāsanās, the eye and other organs are involuntarily prompted to their (respective) external objects through habit. Just as the eye without any desire sees without any effort the objects that fall on it, so also the undaunted man of intelligence enters into the affairs [of the world] without any desire. O Māruṭi, the Munis know that as Vāsanā which is manifested through the consciousness of objects, which is of the nature of the object itself, and which is the cause of the origination and absorption of Chiṭṭa. This excessively fluctuating Chiṭṭa is the cause of birth, dotage and death, due to the identification of itself with objects practised firmly [for a long time]. Like the analogy of the seed and the tree, the vibration of Prāṇa arises through Vāsanā and (vice versa) the Vāsanā through the former—these forming the seed of Chiṭṭa. To the tree of Chiṭṭa, there are two seeds: the vibration of Prāṇa and Vāsanā. Should either of them perish, both perish soon. Through the actions of the world being done without attachment, through the abandoning of the [thought of the] reality of the universe and the conviction of the destructibility of the body, Vāsanā does not arise. Through the complete giving up of Vāsanā, Chiṭṭa becomes not-Chiṭṭa. When the mind does not think at all, being completely devoid of Vāsanā, then dawns the state of mindlessness which confers the

great peace. So long as you are without a mind of [true] discrimination and are not a knower of the Supreme Seat, so long should you follow whatever has been decided by the teacher and the authorities of the sacred books. When your sins are burnt up and you are a knower of the Reality without any anxiety, then all the good Vāsanās even should be given up.