32. Mind, that there is that only one spirit, which is self-existent, and all besides is mere fiction. I will now tell you, how the triple world was produced and formed.
33. It was from Him, that all these beings have come to existence; while He of himself, is all and every thing in it. He likewise appears to us and disappears also, both as forms and their appearances, and as the mind and its faculties, and as figures and their shapes, and as modes and motions of all things.
CHAPTER XII.
The Idealistic Theo-cosmogony of Vedánta.
Vasishtha said:—
From the state of perfect quiescence and tranquillity of the supremely Holy spirit, the universe rose to being in the manner, which you must hear with your best understanding and attention.
2. As sound sleep displays itself in visionary dreams, so does Brahma manifest himself in the works of creation, of which he is the soul and receptacle: (i.e. who contains and forms and enlivens the whole).
3. The world, which of its nature is continually progressive in its course, is identic with the essence of that Being, whose form is selfsame with the ineffable glory of his eternally gemming Intellect (chin-mani).
4. This chit or Intellect, then (i.e. after its inert quiescence), gets of itself an intellection (chetyá) in itself, before assuming to itself consciousness or the knowledge of egoism. (This is the first stage of the percipient soul).
5. Then this thinking Intellect (chetya-chit), gets the notions (bodhas) of some faint images (úhita-rúpas), which are purer and lighter than air, and which have received their names and forms afterwards. (The innate ideas are born in it before the embryonic mind or soul).
6. Afterwards this transcendent essence (Intellect), becomes an intelligent principle (sacheta), and eager for intelligence (chetana). It is now worthy of its name as Intellect or chit, on account of its attaining to what is called intelligence.