The great Ṛbhu (again) addressed the Lord of Lakshmī of the form of boar thus: "O Lord, please initiate me into the supreme Brahmaviḍyā (or science)." Then the Lord who removes the miseries of his devotees being thus questioned, answered thus: "Through (the right observance of) the duties of one's own caste and orders of life, through religious austerities and through the pleasing of the guru (by serving him rightly), arise to persons the four, vairāgya, etc. They are the discrimination of the eternal from the non-eternal; indifference to the enjoyments of this and the other worlds; the acquisition of the six virtues, śama, 1 etc., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of 'mine' in all objects, you should place your consciousness of 'I' in (or identify yourself with) me, who am the witness Chaiṭanya (consciousness). To be born as a human being is difficult—more difficult it is to be born as a male being—and more so is it to be born as a Brahman. Even then, if the fool does not cognise through the hearing, 2 etc., of veḍānṭa, the true nature of the Sachchiḍānanḍa (of Brahman) that is all-pervading, and that is beyond all caste and orders of life, when will he obtain moksha? I alone am happiness. There is none other. If there is said to be another, then it is not happiness. There is no such thing as love, except on my account. The love that is on account of me is not natural to me. As I am the seat of supreme love, that 'I am not' is not. He who is sought after by all, saying "I should become such," is myself, the all-pervading. How can non-light affect Āṭmā, the self-shining which is no other than the light whence originates the words 'I am not light'. My firm conviction is, whoever knows for certain that (Āṭmā) which is self-shining and has itself no basis (to rest upon), is one of vijñāna.