12. I am awakened to, and enlightened in divine knowledge; and find external existence cease to exist in any presence.
13. Perfect knowledge tells us, all these worlds to be but Brahma himself; but want of this knowledge says, I was no Brahma before, but have now become so by my knowledge.
14. The known and the unknown, the dark and the bright are all but Brahma, as vacuity and unity, and brightness and blueness, do all appertain to the one and same sky.
15. I am extinct in the deity (in my divine knowledge), and sit dauntless of anything; I am devoid of all desire, with my leaning in perfect blessedness; I am as I am, ravished in my infinite bliss, without my sensibility of what or which.
16. I am wholly that one and sole entity, which is naught but perfect tranquility; I see nothing but a calm and quiet, which utterly absorbs and enrapts me quite.
17. Knowing the knowable (the unknown One) is to unknow one’s self and ignore the visible; as this cognition continues to dawn in the soul, the whole cosmos sinks into oblivion and seems a block of stone, without the name and sign of anything being known.
CHAPTER CLXXXXIV.
Ráma’s rest in Nirvána Insensibility.
Argument:—Ráma’s feeling of his comatosity, and his relation of it to his preceptor Vasishtha.
Ráma said:—In whatever manner and form, the living or individual soul conceives the universal soul within itself; it has the same conception or idea presented before it, agreeably to its concept thereof. (i.e. The divine spirit appears in the same form in us, as we think it to be).
2. All these worlds lie in concert in their spiritual state, in the boundless spirit of the great Brahma; but they appear to us in various lights, like the different rays, radiating from the one and same gem.