42. The divine soul is replete with its innate will, whereby it produces and destroys the world out of and into itself; this form of unity and duality, is as the appearance and disappearance of an imaginary city.
43. As you have no distinct idea of the things, expressed by the words sky and vacuum; so must you know the words Brahma and creation to bear no distinction in the divine spirit. (Creation being but the breathing or inflation of the spirit and inseparable from it).
44. The great Intellect or omniscience, which is the sempiternal form of divine essence, has the knowledge of the ego coeternal with itself, which men by ignorance assume to themselves.
45. There is nothing that ever grows or perishes in the mundane form of Brahma, but everything rises and falls in it like the undulation of the sea, to rise and fall in all way and never to be lost in any way.
46. All things being of the form of Brahma, remain in the selfsame Brahma; as all spaces remain in the infinite space and all waves and billows rise and fall in the same sea.
47. Wherever you are placed and whenever you have time, attend but for a moment to the (subjective) nature of the soul in your consciousness (without minding any of the objects), and you will perceive the true ego.
48. The sages, O Ráma, have said of two states of our consciousness, namely its sensible and insensible states; now therefore be inclined to that which thou thinkest to be attended with thy best good, and never be forgetful of it. (i.e. Attach thyself to the subjective side of it, in disregard of the objective).
CHAPTER XXXV.
Description of the Supreme Brahma.
Argument:—The One undivided Brahma with and without his attributes and his real and unreal forms.
Vasishtha continued:—The state of the soul is as placid, as that of the untroubled mind in the interval of one’s journey from one place to another, when it is free from the cares of both places (of trouble).