60. Then tell me O Bráhman! how to uproot this disease of our eagerness for the visibles from the mind, which bewilders the understanding, and afflicts us with a train of troubles.
61. Vasishtha replied:—Now hear my advice, Ráma, for the suppression of this phantom of phenomenon, whereby it will surely die away and become utterly extinct.
62. Know Ráma, that nothing that is, can ever be destroyed or become extinct; and though you remove it, yet it will leave its seed or trace in the mind.
63. This seed is the memory of such things, which reopens the ideas of the visibles in the mind, expanding themselves in the fallacious notions of the forms of big worlds and skies, mountains and oceans.
64. These (wrong notions) called doshas or faults and defects of understanding, are obstacles in the way to liberation; but they do not affect the sages who are found to be liberated.
65. Again if the world and all other things are real existences (as the Sánkhyas maintain): yet they cannot confer liberation on any one; because the visibles, whether they are situated within or without us are perishable themselves.
66. Learn therefore this dreadful proposition (solemn truth), which will be fully explained to you in the subsequent parts of this work. (Note:—A dreadful dogma it is to physicists and “ádivádis” or asserters of the encipientes mundi or beginning of the world).
67. That all things appearing in the forms of vacuity, elementary bodies, the world, and ego et tu, are non-entities, and have no meanings in them.
68. Whatever is seen apparent before us, is no other but the supreme Brahma himself, and his undecaying and imperishable essence.
69. The plenitude of creation is an expansion of his plenum, and the quiet of the universe rests in his quietude. It is his beom which is the substance of vacuum, and it is his immensity that is the substratum of the immense cosmos.