77. The invariable self-sameness of the Divine spirit, makes the entity and non-entity of the world alike (because it has no existence of its own, but in the Supreme soul). And the words ‘part and whole’ are wholly meaningless, because both of these are full with the divine spirit.
78. Fie to them, that deride notions as false talk; because the world with its hills, and seas, earth and rivers, is all untrue without the notion of God’s presence in it. (The Buddhists are perceptionalists, and have no faith in any thing beyond their sensible perceptions (pratyaksha); but the Vedantic spiritualists, on the contrary, are abstract conceptionalists, and believe nothing to be true, of which they have no notion or inward conception).
79. The intellect being an unity, cannot be mistaken for a part of any thing; and though it may become as solid as a stone, yet it shines brightly in the sphere of its vacuity.[13]
80. It has a clear vacuous space in its inside, as a transparent crystal, which reflects the images of all objects, though it is as clear as the sky.
81. As the lines on the leaves of trees, are neither the parts of the leaves nor distinct from them, so the world situated in the Intellect, is no part of it nor separate from it.
82. No detached soul is of heterogeneous growth, but retains in its nature the nature of the intellect, and Brahmá is the primary cause of causes. (Hence called Hiranyagarbha.)
83. The mind is of its own nature a causal principle, by reason of its notion of the Intellect; but its existence is hard to be proved, when it is insensible and unconscious of the intellect.
84. Whatever is in the root, comes out in the tree, as we see the seed shoot forth in plants of its own species.
85. All the worlds are as void as vacuity, and yet they appear otherwise, as they are situated in the Great Intellect. All this is the seat of the Supreme, and you must know it by your intellection.
86. As the Muni spake these words, the day declined to its evening twilight. The assembly broke with mutual salutations, to perform their vesperal ablutions, and met again at the court hall with the rising sunbeams, after dispersion of the nocturnal gloom.