Chapter CIV - Establishment of the non-entity of the world

Argument:—The Notion of the Intellect, analogous to that of the wind and Air.

Vasishtha continued:—

1. [Sanskrit available]
The sky is the receptacle of sound, and the air is perceptible to the feeling; their friction produces the heat, and the subsidence or removal of heat, causes the cold and its medium of water.*

* Note.—The sky or vacuum is the tanmatra or identic with sound or word; and the void and its sound are both uncreated and eternal (sabdho ajonitath [Sanskrit: shabdi-yoninvat]). So it said:—In the beginning was the word (sound), the word was with God (vacuity), and the word was God (atma), the spirit or air.]

2. [Sanskrit available]
The earth is the union of these, and in this way do they combine to form the world, appearing as a dream unto us, or else how is it possible for a solid body, to issue forth from the formless vacuum.

3. [Sanskrit available]
If this progression of productions, would lead us too far beyond our comprehension; but it being so in the beginning, it brings no blemish in the pure nature of the vacuous spirit, (for its gradual productions of air, heat, water &c.).

4. [Sanskrit available]
Divine Intelligence also is a pure entity, which is manifest in the selfsame spirit; the same is said to be the world, and this most certain truth of truths. (Because Omniscience includes in it the knowledge of all things; which is the true meaning of the text [Sanskrit: sarvam khalvidam brahma] all this verily Brahma or full of the intelligence of God).

5. [Sanskrit available]
There are no material things, nor the five elements of matter any where; all these are mere unrealities, and yet they are perceived by us, like the false appearance in our dream.

6. [Sanskrit available]
As a city and its various sights, appear very clear to the mind in our sleeping dreams; so it is very pleasant to see the dream-like world, shining so brightly before our sight in our waking hours.

7. [Sanskrit available]
I am of the nature of my vacuous intellect, and so is this world of the same nature also; and thus I find myself and this world, to be of the same nature, as a dull and insensible stone.

8. [Sanskrit available]
Hence the world appears as a shining jewel, both at its first creation, as well as in all its kalpanta or subsequent formations (because it shines always with the effulgence of the Divine Intellect).

9. [Sanskrit available]
Whether the body be something or nothing in its essence, its want of pain and happiness of the mind, are form of its state of moksha or liberation; and its rest with a peaceful mind and pure nature, is reckoned its highest state of bliss.