IV 33 sarvatisaya saphalyat sarvam sarvatra sarvada
sambhavatyeva tasmat tvam subhodyogam na samtyaja (1)
every zealous effort is always crowned with fruition.
Hence, do not abandon right effort.
Surely, it is necessary to weigh the worthiness of the end-result before plunging into zealous effort of any sort.
If you carefully investigate in this manner you will surely discover that self-knowledge alone is capable of utterly destroying all pain and pleasure by their very roots; hence zealous effort should be directed towards self-knowledge alone.
Get rid of all notions of objectivity created by the pleasure-seeking desire within you.
Is there any happiness which is untainted by unhappiness?
Both the absence of restraint and the practice of restraint are indeed one in the absolute Brahman and there is no real division between them; yet, the practice of restraint bestows great joy and auspiciousness upon you.
Hence, resort to self-restraint and give up ego-sense.
Enquire into the nature of truth and seek the company of the wise.
They indeed are good and wise men who live in accordance with the scriptural injunctions and in whom greed, delusion and anger decrease day by day.
In the company of the wise, self-knowledge arises; and at the same time the notion of the reality of the objects of perception as such wanes and eventually vanishes.
When the world as object of perception thus fades away, only the supreme truth exists and the jiva or the individual personality is absorbed in it, as it does not find any object worth clinging to.
The world as an object was never created, nor does it exist as such now, nor will it ever be so: it is only the one supreme being that exists at all times as the sole reality.
Thus have I explained to you in a thousand ways the essential unreality of the world-as-an-object-of-perception.
It is nothing but the pure space of consciousness: in it there is no division which could be referred to as 'This is the truth' and 'This is not real'.
The wonderful manifestation of that infinite consciousness alone is regarded as the world, naught else.
In it, the divisions like subject and object and substance and shadow are unwarranted arbitrary assumptions like the distinction made between the sun's rays and sunlight: in truth, only the indivisible and unmodified consciousness exists.
When in accordance with its own nature it closes and opens its eyes, as it were, there is what is known as dissolution and creation of the universe.