In our race to compete with the world, we will by ourselves be unable to sit back and see the fallacy of what we are pursuing in the name of daily work. It is the scriptures and the voice of the teacher that halt us on our path to make us think.
To realise the true self, it is important to withdraw from the experience of constant change. That is possible only if we withdraw attention from our thought impressions. When the impressions are energised, actions grow. When actions grow, desire impressions get stronger. Withdrawal from transmigration does not happen.
Sri Adi Sankaracharya says in the Vivekachoodamani that to end this involvement in change and movement, the mind should be taken away from both action and the impressions called vasanas that propel actions. They have to be completely burnt in the fire called consciousness. Constantly thinking about selfish desire-filled thoughts and working them out into actions keep that cycle intensified.
Whatever we get to see outside in the world as enticing is actually not because of that object, situation or person. It is the play of the lusty impressions in the mind.
The way out of the game of being influenced by the reinforcing vasanas, actions and movement from birth to death, as suggested by the master, is to look upon everything, in all planes of existence, in all places, from all standpoints - only as the Brahman. When this vision of truth becomes so strong, all the actions, impressions and transmigration vanish.
The master gives the flow chart to liberation. Dropping desire-filled actions makes us stop brooding about those desires. When the brooding stops, the thought impression too drops. When the deep scars of memory too are removed completely, liberation or freedom - even as we live this life on earth - ensues.
The Acharya gives an example to show us how this enlightenment happens. Even though the night is so intensely dark, with the rising dawn all the darkness disappears in a few moments. In the same way, when the memory of existence is experienced, the thoughts of I and all its desire-filled expressions vanish.
As a result of the emergence of sunlight, not just darkness, but the activities and effects of darkness, such as sleeping, dreaming, ignorance and unproductive inaction come to an end. In the same way, with the experience of the one essence of existence without a second, there is neither the smell of bondage nor of sorrow.