19. The world being of the nature of the intellectual Brahma, is of the same intellectual kind with him; though our error shows it otherwise (i.e. in a material and visible form. All is one with the unborn and ever tranquil One, in whom all dualities blend in unity).
20. This whole world springs from that whole intellect, and subsists in its entirety in that entire One; the completeness of that is displayed in the totality of this, and the completeness of creation, depends upon the perfection of its cause. (Nothing imperfect proceeds from the perfect one).
21. Knowing that One as ever even and quiet, having neither its rise or fall; nor any form of likeness, but ever remaining in its translucent unity as the ample sky, and is the everlasting all; and combining the reality and unreality together in its unity, makes the nirvána of sages.
CHAPTER LIV.
Establishment of the Undivided Individuality of God.
Argument:—Ascertainment of the unity of God.
Vasishtha continued:—The world is a clear vacuum, subsisting in the entity of the vacuous Brahma; it is as the visible sky in the empty sky, and means the manifestation of Brahma.
2. The words I and thou are expressive of the same Brahma, seated in his undivided individuality; so are all things seated as calmly and quietly in him, as if they are not seated there, though they are shining in and by the same light.
3. The earth with its hills and protuberant bodies upon it, resembles the tumour on the body of Brahma; and the whole world, remains as dumb as a block in the person of Brahma.
4. He views the visibles, as he is no viewer of them; and he is the maker of all, without making anything; because they naturally subsist with their several natures in the Supreme spirit.
5. This knowledge of the subsistence of all nature in the essence of God, precludes our knowledge of the positive existence of everything besides; and our ideas of all entity and vacuity and of action and passion, vanish into nothing. (Since the One is all in all).