27. Thus you see there is nothing produced nor destroyed, nor anything, that may be said to exist of itself; this world as it appears to exist, exists in this very form (of its immateriality); in the vacuity of the divine intellect.
28. It is the sunshine of the intellect, that manifests the world in its visible shape and form; as the sunlight shows the hidden objects of darkness to view, and as the fluidity of water, gives rise to the waves and bubbles.
29. This appearance of the world, is no real appearance; it is the representation of the intellectual vacuum only, in its true and proper senses and light, as it is viewed by the wise; though the ignorant may view it in any light as they please.
CHAPTER CCV.
Refutation of the doctrine of the causality of creation.
Argument:—The existence of the world in its spiritual sense, and nullity of its creation, destruction and material existence.
Ráma rejoined:—If it is so, sir, that the whole plenum is vacuum, as the phenomenon in our dreams; it must follow therefrom, that the world we see in our wakings is vacuity also, and there can be no doubt in it.
2. But tell me sir, in answer to this important question of mine; how the formless and bodiless intellect appears to become embodied in all these various forms of bodies, that we see in the state of our waking dream. (i.e. The vanishing visions of our sleeping dreams, prove them to be quite vacuous and nil; but not so the lasting scenes of our waking state which appear to be substantially positive; and how does the negative intellect assume this positive form).
3. Vasishtha replied:—Ráma, the visibles that appear to view in our waking dream by day light, are all vacuous bodies; owing to their being born, resting and supportance in empty vacuity; hence you cannot on any reason doubt about their vacuousness (whose or when their production, sustentation, substance and supportance, do all depend on the infinite and all comprehending vacuum, which is the very attribute of the unity of the formless deity. Gloss).[7]
4. This infinite and eternal void, being entirely devoid of all the material causes (i.e. earth, air, water and fire, which are necessary for the production of anything); it is impossible that creation could come out from this nothing in the beginning. (Ex nihilo nihil fit).
5. And as the formless intellect could not bring forth the earth &c., for the formation of solid bodies; it is impossible to believe this phenomenal appearance, to have their real existence in nature. (The subtile mind cannot make or become any solid body).