25. Thus by your gradual practice of this habit of insouciance, you reach to that state of unity, which has neither its beginning nor end, and which is beyond all other things.
26. The world is certainly neither a unity nor duality (but is composed of a plurality in its totality, or the one in many A han Bahushaym), leaving therefore the inquiry into its endless varieties, resort to your Supreme bliss, with a mind as clear as the translucent sphere of empty air.
27. Ráma rejoined:—If it be so, O great sage! (That there is no ego or tu as you say), then tell me, why are we conscious of ourselves, and how are you sitting here under the name of the sage Vasishtha.
28. Valmíki said:—Being thus interrogated by Ráma, Vasishtha the best of speakers, remained silent for a moment, pondering on the answer he should make.
29. This silence of his created some anxiety in the royal audience, and Ráma too being perplexed in his mind, repeated his question to the sage and said:—
30. Why sir, are you silent like myself? I see there is no such argument in the world, which sages like yourself are unable to solve and expound:—
31. Vasishtha replied:—It is not owing to my inability to speak, nor want of argument on my part that made me hold my tongue; but it is the wide scope of your question that withheld me from giving its answer. (Or from answering to it).
32. Ráma! There are two kinds of querists, namely, the ignorant inquisitor and the intelligent investigator; and so there are two modes of argumentation also for them respectively: the simple mode for simpletons, and the rational form for intelligent and reasonable men.
33. You had been so long, Ráma, ignorant of superior knowledge, and fit to be taught in ordinary equivocal language.
34. But now you have become a connoisseur of superior truth, and found your rest in the state of supreme felicity; and are no longer to benefit by the ambiguous language of common speech.