1 Vasishta continued:—
That which contains this wide extended universe within itself without manifesting its form to us is very much like the egg of the peahen. It contains all space and individual bodies in its yolk. 2 In reality it has nothing in it, yet it appears to contain everything in itself, just as a spotless mirror reflects the image of the moon and a hollow egg bears the figure of a future peacock. 3 In this manner gods and sages, saints and holy men, and spiritual masters and great rishis meditate on the true and self-existent form of God, and find themselves seated in their fourth state of bliss above the third heaven.
4 These devout persons sit with their half-shut eyes, without any movement of their eyelids, and continue to view the visible glory of God shining in its full light in their inner souls. 5 Thus enraptured in their conscious presence of God, they are unconscious of any other thought in their minds. Though living, they remain without respiration of their vital breath. 6 They sit quietly like figures in a painting, without breathing, silent as carved statues without any action of their minds. 7 They remain in their state of holy bliss without using their minds for any fleeting thoughts. Whenever they have any agitation they can effect anything, just as the Lord God works all things with his slightest nod. 8 Even when their minds are employed in meditative thoughts, they are usually attended with a charming gladness, like that of charming moonbeams falling and pleasing the leafy branches of trees. 9 The soul is as delighted with seeing the holy light of God as the mind is delighted at the sight of cooling moonbeams emitted afar from the lunar disc.
10 Pure consciousness is as clear as the fair face of the bright moon. It is neither visible nor in need of admonition. It is neither too near nor too far from us. 11 Only through one’s self-reflection can the pure intellect be known, and not through physical organs, the living spirit or mind, or by our desire to know it. 12 It is not the living soul or its consciousness, or the vibrations of the body, mind or breath. It is not the world or its reality or unreality, its emptiness or solidity, or the center of anything. 13 It is not time or space or any substance at all. It is neither a god nor any other being.
It is whatever is free from all these and unconfined in the heart or any of the sheaths inside the body. 14 The soul is that in which all things are moving, and which is neither the beginning nor the end of anything, but exists from eternity to eternity. The soul is not characterized by any of the elements of air and the like. 15 The soul is an entity that is never annihilated in this or the next world, though sentient bodies may be born and die away a thousand times here below, like earthen pots. 16 There is no removal of this empty spirit from its seat, both inside and outside of everybody. Know, O you who are the best of the spiritually minded, that all bodies are equally situated in the all pervading Spirit.
17 The imperfection of our understanding creates the difference between spirit and body. The perfection of our judgment is when we believe the Universal Soul is diffused throughout the universe. 18 Though warmly engaged in business, yet remain not addicted to worldliness by your indifference to the world and to all moving and unmoving things that exists on earth. 19 Know all these as the great Brahman, the pure soul that is without the properties and attributes of mortal beings. It is without change or beginning or end. It is always tranquil and in the same state.
20 Rama, through your spiritual vision you now know that all things, including time and action and all causality, causation and its effects, together with the production, preservation and dissolution of all, is composed of the spirit of God. You are freed from your wanderings in the world in your bodily form.