February 23, 2026
na tasya janmamaraṇe na tasya sadasadgatī
na nāśaḥ saṁbhavatyasya cinmātranabhasaḥ kvacit (43)
VASIṢṬHA continued:
Delighted by this self-discovery, the queen exclaimed: “At last I have attained that which is to be attained (known). Now there is no loss. Even the mind and the senses are but the reflections of consciousness, though they are unreal independently of consciousness. This supreme consciousness alone exists. It is the supreme truth, untainted by any impurity, for ever in a state of perfect equilibrium and devoid of egosense. Once this truth is realised, it shines constantly without setting.
“It is this consciousness that is known by various names – Brahman, supreme self, etc. In it there is no division into subject-object and their relation (knowledge). Consciousness becomes conscious of its own consciousness; it cannot be realised otherwise (as an object of consciousness). It is this consciousness alone that is manifest as the mind, intellect and the senses. This world-appearance, too, is but consciousness apart from which nothing is. Consciousness does not undergo any change: the only apparent change is the illusory appearance which is illusory and therefore not real! In an imaginary ocean, imaginary waves arise. The mind-stuff itself is the ocean and the waves are of the mind-stuff, too. Even so the world-appearance arises in consciousness and is therefore non-different from it.
“I am pure consciousness, devoid of egosense and all-pervading. There is neither birth nor death for this consciousness. It is not subject to destruction, for it is like space. It cannot be cut or burnt. It is pure light of consciousness, without defect.
“I am free from all delusion. I am at peace. All these gods, demons and numerous beings are essentially unmade, for they are non-different from the consciousness. The appearance is illusory, even as soldiers made of clay are clay, not soldiers.
“The seer (subject) and the seen (object) are in reality the one pure consciousness. How has this delusion which gives rise to concepts like ‘This is oneness’ and ‘There is duality’ come into being? In whom does that delusion exist? Whose is it? I rest in nirvāṇa (liberation or enlightenment), without the least mental agitation, having realised that all that is (whether sentient or insentient) is pure consciousness. There is no ‘this’ nor ‘I’ nor ‘the other’; there is no being nor non-being. All this is peace.” Having thus realised, Cūḍālā rested in supreme peace.