CHAPTER LXXVIII.
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Valmiki and Mitra, Viharilala
39. The same power is manifest in the form of the world, which has no separate existence except in the mind of the ignorant; because it is impossible for any other thing to exist except the self-existing one.
40. As it is the gold which represents the various forms of jewels, so the intellect represents everything in the world as it sees in itself. (The Divine is the source and store house of all figures and forms).
41. As it is the thought of fluidity in the mind, that causes us to perceive the wave in the water, whether it really exists or not (as in our dream or magic); so is the thought in the Divine mind, which shows the picture of the world, whether it is in being or in not esse.
42. And as the divine soul appears as the wave of the sea, from its thought of fluidity; so am I the same intellect without any personality of myself. (Because the one impersonal soul pervades everywhere).
43. This soul has neither its birth nor death, nor has it a good or bad future state (Heaven or Hell); it has no destruction at any time; because it is of the form of the various intellect, which is indestructible in its nature.
44. It is not to be broken or burnt (i.e. though every where, yet it is an entire whole, and though full of light; yet it is not inflammable); and it is the unclouded luminary of the intellect. By meditating on the soul in this manner, I am quite at rest and peace.
45. I live free from error and rest as calm as the untroubled ocean; and meditate on the invisible one, who is quite clear to me, as the unborn, undecaying and infinite soul of all.
46. It is the vacuous soul, unrestricted by time or place, immaculate by any figure or form, eternal and transcending our thought and knowledge. It is the infinite void, and all attempts to grasp it, are as vain as to grasp the empty air in the hand.
47. This soul pervades equally over all the Sura as well as the Asura races of the earth; but is none of those artificial forms, in which the people represent it in their images of clay, likening the dolls of children.
48. The essences of both the viewer and the view (i.e. of both the subjective and the objective), reside at once in the unity of the intellect; though men are apt to make the distinctions of unity and duality, and of the ego and non ego through their error only.
49. But what error or delusion is there, and how, when and whence can it overtake me, when I have attained my truly spiritual and immortal form, and seated in my easy and quiet state. (This is calmness of the soul attending the thought of one's immortality begun in this life).
50. I am absorbed and extinct in eternity, and all my cares are extinct with my own extinction in it. My soul is in its entranced state between sensibility and insensibility, and feels what is reflected upon it. (i.e. the inspiration which is communicated to the ravished soul).
51. The soul settled in the great intellect of God, and shining with the light of the supreme soul, as the sky is illumed by the luminary of the day. There is no thought of this or that or even of one's self or that of any other being or not being; all is calm and quiet and having no object in view, except the one transcendent spirit.
52. With these excogitations, she remained as calm and quiet as a white cloudy spot in the autumnal sky; her soul was awake to the inspiration of Divine truth, but her mind was cold to the feelings of love and fear, of pride and pleasure, and quite insusceptible of delusion.