16. It is evident by rational reasoning, that whatever is invisible and imperceptible to us, the same is called as asat or not being, and the conception of idea or that is termed an error.
17. That which is not clearly obtained by any proof or reasoning, and is as impossible as the sky-flower or the horn of a hare, how can that be believed to be as anything in existence.
18. And a thing however apparent to sight, but having no cause or evidence of its reality, cannot be believed as <a> thing in existence, but it must be a nullity like the issue of a barren woman.
19. Therefore there can no error at any time, nor can an error ever produce anything whatever; it is therefore the manifest omniscience of Providence, that is conspicuous in every part of this wide and grand display.
20. Whatever then is seen now to shine before us, is the manifestation of Supreme being itself; the same Supreme spirit fills this plenitude, and is full with it in itself. (So the Veda पूर्ण मदः पूर्णमिदं &c.).
21. There is nothing that is either shining or unshining here at any time, unless it be the calm and quiet and transparent spirit of God, that inheres in its body of the mundane world.
22. It is the one unborn, undying and unchanging everlasting Being, that is the most adorable and ever adored Lord of all, that fills and pervades the whole with his essence. He only is the word ego, selfmanifest—pure and all pervading, while I and all others are without our egoism, and shine only in that unity (literally, without our duality).
CHAPTER CLXXXXIII.
Mental Torpor or Tranquility.
Argument:—Ráma’s ecstatic hybernation and union with the Supreme unity.
Ráma rejoined:—There is the only One alone whom neither the gods nor the rishis know or comprehend; He is without beginning, middle and end, and it is that being that thus shines himself, without this world and these phenomena.