CHAPTER CLXXII. Establishment of the Identity of the Deity And the World.
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Valmiki and Mitra, Viharilala
40. Then say, whence and where is this world, with all its pleasant as well as unpleasant things; it is never anything of a plastic form, nor an appearance proceeding from reminiscence.
41. The world having no cause (either material or instrumental), in the beginning, appears as the very form of the supreme, it is to our woe only, that we view its visible form, or search in our memory (for a pristine pattern of it).
42. Both of these views are wrong, and tend to our bondage in the world; but the view of its voidness in the vacuity of the Intellect, is the only means to our release and liberation from it.
43. The view of the apparent world in its vacuous form, and as situated in the vacuity of the Intellect, and its identity with swarúpa or self same spirit of God, and as undetached in their essence from the divine essence (is the only means of our liberation herein).
44. The view of the situation of the visible bodies, as those of the sun, moon, and mountains &c., in the empty space of the Divine Intellect; like those of the invisible ones, as space, time, and other ideal objects therein, is the only means of our release from the bondage of this world.
45. The view of the self same spirit, situated or dwelling in the recess of the Intellect, and identic with its own notion of itself, and bearing resemblance to the nature of the dream, which proceeds from its essence, is the only means of our emancipation from our temporal bondage.
46. How can any earthly or other elemental body, have its place in the spirit of God, which is not of the form of the earth or any other element; it shines of itself and in itself, in and as the quiet void of the Intellect itself.
47. How and from where could the earth and other elements, proceed in the beginning as in the state of our dreaming; unless they were inherent in and coeval with the divine essence, as the many objects of our dream rise from our own nature.
48. These effusions of the spirit, as named afterwards as the earth &c., and deemed as material objects; but say, how could the spiritual emanations or mnemonic effluences, assume such corporal and tangible forms.
49. The world is neither the production of our error, nor is it a representation of our delusion or as a magic show; nor is it the permeation of the spirit as pervading all nature, but it is the very essence of the selfsame deity itself.
50. It is the Divinity Brahma itself that shines in the form of this wondrous world; it is the self-same unity, which appears to manifest, and yet so very obscure as mysterious unto us. What is visible is only pure light, and that of the serene clearness of open air, which glows and grows dim by turns, by the vicissitudes of the light and shade of creation and destruction. (These as they change are but the varied God. Thomson’s Seasons).