Argument:—A full exposition of the identity of God and the world, and the adorableness of our soul as one with God.
Vasishtha continued:—The mind being as calm and quiet as the Intellect, there can be no difference between them; and it is impossible to assign the creation to the divine mind, in its undeveloped and tranquil state. (The difference of the mind and intellect, consists in their activity and inactivity).
2. The lighted lamp of the understanding being extinguished, the erroneous conceptions of the world vanishes into the air; and the ocular vision and mental operations, are as undulations of consciousness. (i.e. The conscious acts through all the sensible organs, mental faculties and bodily members).
3. The world bears the same relation to the supreme soul, as the fluctuation of the winds bear to air, and as the radiation of rays bears to light, which have no other causality except in themselves.
4. The world is inherent in the Supreme, as fluidity is connate with water, and vacuity is connatural with air. But why and how they are so intimately connected with one another, is quite inconceivable to us.
5. The world which is thus immanent in the vast vacuity of the great intellect, is manifest to our minds as brilliancy in a gem. (The appearance of light or lustre in a gem is no other than a property of them itself).
6. The world therefore appertains to the supreme intellect, in the same manner, as liquidity is related with water and fluctuation pertains to air, and as vacuity belongs to the infinite void.
7. As ventilation has its relation with air, so doth the world bear upon the supreme intellect; so there is no reason of supposing a duality to subsist in the unity of any two of these.
8. The world is manifest to the sight of the ignorant, but it is frail and nebulous in the estimation of the intelligent. It is however neither manifest nor mysterious to the sapient, who believe it as an existence subsisting in the entity of the self-existent unity.
9. It is well ascertained (in every system of philosophy), that there is nothing else in existence, beside the sole intellect, which is pure intelligence, and having no beginning, middle or end of it.