65. Therefore knowing that pure and holy One, as both the states of knowledge and knowables (i.e. the subjective and objective); just as the clarified butter is consolidated to the compactness of stone. (The soul is solidified to matter).
66. The Divine intellect makes itself the object of its thought as a thinkable being; and the soul thinks in itself as the mind, from eternity to eternity, throughout the infinity of space. (The soul reflects in itself, as the congeries of all things of its omniscience).
67. The unintelligent Nyáya School maintains the unity and positive rest of God; and although there may be no mistake of theirs in this position, yet it is wrong to separate omniscience from the entity of Divine unity.
68. All great minded souls that are free from pride, melt away into the inscrutable quiescence of God; and those that unerring in divine knowledge, find their eternal rest in the samádhi or resignation of themselves to the Supreme spirit.
CHAPTER XLIV.
Dangers to which the wandering (staglike) Mind is
exposed.
Argument:—The tree of samádhi; its roots and filaments, its leaves and branches, its blossoms and flowers, its barks and fruits, its piths and marrows, its heights and moistures.
Ráma said:—Relate to me at length, O holy sage, the form of the arbour of samádhi, together with all its creepers, flowers and fruits, which supply holy men with good and refreshment, all along their lives.
2. Vasishtha replied:—Hear me relate to you about the tree of samádhi, which always grows in the forest of holy people, and is ever fraught with its luxuriant foliage and flowers and its luscious fruits.
3. The learned say, that it is some how or other, either by culture or its own spontaneity, that there grows a dissatisfaction with the wilderness of this world, in the heart of the reasonable man.
4. Its field is the heart of the wise man, furrowed by the plough of prosperity (i.e. which has had better fortune); which is watered with delight by day and night, and whose conduit is now flowing with sighs.