aham artho parijnatah paramarthambare malam
parijnato ham arthas tu paramatmambaram bhavet (24)
When it is not rightly understood, the 'I' appears to be an impure notion in the infinite consciousness; but, when the 'I' is rightly understood, its meaning is seen as the infinite consciousness.
When its own reality is seen it does not appear as the ego-sense any more, but as the one infinite reality.
In fact, there is no distinct entity as 'I'.
When this truth is revealed to one with a pure mind, his ignorance is at once dispelled; but others cling to their own false notion like a child clinging to the notion of the existence of a ghost.
When the 'I' as a separate entity is thus known to be false, how can one believe in the other notions (of heaven, hell etc.) that are related to it?
Craving for heaven and even for liberation arises in one's heart only as long as the 'I' is seen as an entity.
As long as the 'I' thus remains, there is only unhappiness in one's life.
And, this notion of the 'I' cannot be got rid of except through self-knowledge.
When one is possessed by this ghost of 'I-ness', no scriptures, no mantras, nothing enables one to get rid of it.
Only by the constant remembrance of the truth that the self is a pure reflection in the infinite consciousness does 'I-ness' cease to grow.
The world-appearance is a juggler's trick; all subject-object relationship between it and me is foolish - when this understanding takes root, 'I-ness' is uprooted.
When it is seen that it is the 'I' that gives rise to the notion of a 'world', both of them cease in peace.
However, the higher form of 'I-ness' which gives rise to the feeling 'I am one with the entire universe, there is nothing apart from me', is the understanding of the enlightened person.
Another type of 'I-ness' is when one feels that the 'I' is extremely subtle and atomic in nature and therefore different from and independent of everything in this universe: this, too, is unobjectionable, being conducive to liberation.
But the 'I-ness' that has been described earlier on is one which identifies the self with the body: this is to be abandoned firmly.
By the persistent cultivation of the higher form of 'I-ness' the lower form is eradicated.
Having kept the lower 'I-ness' in check, one should resort to the higher form of 'I-ness', persistently generating in oneself the feeling: 'I am the All' or 'I am extremely subtle and independent'.
In due course even this higher form of 'I-ness' should be completely abandoned.
Then one may either engage oneself in all activity or remain in seclusion: there is no fear of downfall for him.