Having established the mind in the Self, having established the universe in the Self, even if the mind awakens again, nothing more is desired.

The “establishment” (sthāpana) of the citta in the ātman constitutes no mere meditation technique, but rather the recognition that it has never resided elsewhere. The viśva—world—similarly “establishes” itself in the ātman: it is neither absorbed nor negated, but recognized as a modality of the selfsame reality. The cittavibodha—awakening of the mind—might intimate the possibility of regression, yet the jīvanmukta, once grounded in this certitude, knows no fall (patana). As the Yoga Vāsiṣṭha itself declares elsewhere: the drop of water that has fallen into the ocean cannot become a drop once more.