1 Sikhidhwaja said, “If the sight of the entire universe is only a phantom, and our knowledge of me, you, and of this and that is only an error of our minds, then why should be concerned or sorry about anything?”
2 Kumbha replied:—
The false impression of the world’s existence has firmly laid hold of men’s minds, just as people believe frozen water is dry land. 3 The learned say that knowledge of gross matter is lost with the dispersion of ignorance, and there is no way to get rid of this long contracted prejudice without getting rid of ignorance. 4 Only acute understanding is the means to know the truth: that the creation and dissolution of the world depend upon the will and causality of the Supreme Being. 5 He who understands this is sure to lose his rooted prejudice by degrees and come to the knowledge that the material world is a nothing.
6 By refining your mind away from its predisposition to assume the existence of gross forms, you will come to realize how the idea of the creator, such as Brahma or the Prime Male, is as false as water in a mirage. 7 If the great grandfather of the world is a nothingness, then his creation of all creatures (Prajapati, Lord of Creatures) is similarly false and void, as it is absurd for all impossibility to come into being. 8 The perception of a thing in actual existence is as false as the perception of water in a mirage. A little analysis is enough to remove this error, like the mistake of seeing silver in sea shells.
9 Any object that appears to exist without a cause is only a phantom of error and has no essential form whatever in reality. 10 Whatever is done by one’s false knowledge or mistake is of no use, just as the attempt to fill a pot with the water from a mirage proves to be utterly vain.
11 Sikhidhwaja said, “Why cannot we call the Supreme Brahman to be the cause of Brahma, the first creator of the world who is called the son of God, the one unborn and without end, inexpressible and everlasting?”
12 Kumbha replied:—
God Brahman, being neither the cause nor the effect of any action, is only an unchanging unity and transcendent spirit. He is never the cause or effect of anything. 13 How can the incomprehensible and unknowable Brahman be designated the creator when he has no property of creator or created or the instrument or cause of anything?
14 The world has no separate cause. It is not the separate product of any causality whatever. It is no duality but one with unity, without beginning or end, coeternal with the eternal one. 15 He that is inconceivable and unknowable is perfect joy, tranquility and ever without decay. The One can never be the active or passive agent of anything because immutability is his nature. 16 Therefore there is nothing like a creation and the visible world is only a nothing. The Lord God is neither an active nor a passive agent, but quite still and full of bliss.
17 There being no causal power, the world is not the production of anybody. It is only our error that this world is a production without any assignable cause. 18 The uncaused world is the product of nothing and therefore nothing in itself. For if it be the production of nobody, it is a nothingness like its cause also.
19 The nonexistence of anything or the nonexistence of everything is proved as a certain truth. We can have no conception of anything. In the absence of such conception, it is vain to suppose the existence of an egoism or you.
20 Sikhidhwaja said, “Sage, now I perceive the truth. I find all that you have said to be reasonable. Now I see that I am the pure and free soul, quite aloof of any bondage or its liberation from bonds. 21 I understand Brahman is no cause of anything because he is entirely without any causation. The world is a nothingness for lack of its cause, and therefore there is no being whatever which we reckon as differentiated. 22 Therefore there is no such category as the mind or its seed, or growth or decay. Therefore I bow down to myself of which alone I have consciousness in me.
23 I am only conscious of myself. I only know existence in myself. I have no real knowledge of anything except me. All else appears like fleeting clouds in the womb of the sky.
24 The distinct knowledge of the different categories of time, place, and action in the world is now entirely blended with the knowledge of the unity of the tranquil spirit of Brahman. 25 I am tranquil, calm and quiet and settled in the spirit of God. I neither rise nor fall from or move about any of these props on this stage. I remain as you do, in the immovable spirit of God, which is all quiet, holiness, and joy in itself.