1 Sikhidhwaja said, “I understand that there is no such thing as the mind. But as I have no clear and correct knowledge of this subject, I beg of you to tell me, whether it is as I understand or not.”
2 Kumbha replied:—
O king, you have truly said that there is no such real entity as the mind at anytime and in any space whatever. That which appears as the mind is nothing other than a faculty of the only one everlasting Brahman. 3 Everything else which is fallible or unconscious of itself, such as the mind or anything of this world, can never be a positive or self-existence substance. Therefore the words “I” and “you” and “this” or “that” are only fabrications of our imagination with no existence in reality. 4 There is no reality of the cosmos or any of its contents. All things that seem to be in existence are no more than various representations of the one self-existent Brahman himself.
5 It is said that there was no mind or its personification of Brahma, or any final dissolution of the world, and this proves their unreality. Again it is said that the mind took the form of Brahma and created the world in the beginning, which also proves the mind to be the Divine Mind, represented by the metaphor of Brahma.
6 There can be no material object without the prior existence of a material cause. So without a material cause, it is impossible to believe the existence of the many material objects of the senses and of the mind that experiences sensations. 7 Hence there is no such thing as a dull and unconscious world. All that appears to exist as such is nothing other than a representation of the Divine Spirit, just as gold exhibits itself in the shapes of many ornaments.
8 It is completely false to believe that the nameless and formless God does all this. Although the world is visible, yet our subjective knowledge of it offers no proof of its reality. 9 That the nameless and formless spirit of God, without shelter or support for itself, should make this world as a home others, is a laughable assumption of only the ignorant.
10 From these reasons it is plain that there is no world in existence, not even the mind which is only a part of it. The world being a non-entity, there can be no mind which is only familiar with the world. 11 The mind means nothing more than a wish. We say that someone has a wish only if there is an object to be wished for. This world which appears to be so very desirable is a nothingness. So how can there be the mind to desire it? 12 That which manifests to us under the name of the mind is nothing other than a manifestation of the spirit of God in itself, although it may be called by various names. 13 These visible phenomena which are so desirable to everyone are no productions of anyone. They are an uncaused entity ever existent in the Divine Mind, from before its production by the mind of Brahma the creator.
14 Therefore the Divine Soul has the form of an intellectual vacuum. It is as empty as the transcendent air. It is full with the light of its intelligence and has no shadow of the gross world in it. 15 The slight light which shines in the Divine Soul is like the twilight that fills the ethereal sphere. It is the reflection of the mirror of Supreme Consciousness. It is neither the dim light of the mind nor any reflection of the phenomenal world. 16 Our knowledge of “I” and “them” and this world is never real or reliable. It is like the appearance of our dreams that serve only to delude us into mistakes.
17 The absence of the desirable world removes our desire of it, so the privation of our desire displaces the mind which is the seat of our desires.
18 The ignorant believe that this visible world is the mind, but the unreal and formless mind did not have this visible form before it developed itself into the form of creation. 19 This world is said to be contemporary with the eternal mind, which is altogether impossible because we read nowhere in the scriptures, nor do we find in the ordinary course of nature, that a visible object has ever come into existence without some cause or other, either in the beginning of creation or at anytime afterwards. 20 How can eternity, un-created-ness and everlastingness be affirmed of this visible world which is a gross material substance subject to decay and dissolution? 21 There is no testimony of the scriptures and no visual evidence or any reasonable deduction to show any material thing to be uncaused by some agent or other and which survives the final dissolution of the world. 22 There is no written testimony of the Vedas, any other scriptures, or the Siddhantas to show that any material thing is ever exempt from its three conditions of birth, growth, and decay, and which is not perishable at the last dissolution. 23 He who is not guided by the evidence and dictates of the scriptures and Vedas is the most foolish among fools, and is never to be relied upon by good and sensible men.
24 It is never possible for anyone to prevent the accidents that are incidental to perishable things, nor can there be any cause to render a material object an immaterial one. 25 However, if we recognize the world as immaterial we identify it with the unchangeable Brahman, exempt from the accidents of action and passion, and of growth and decay. 26 Therefore know this world is contained in the undivided and unutterable emptiness of Divine Consciousness which is infinite and formless emptiness and is forever more in its undivided and indivisible state.
27 Brahman who is having every form and ever tranquil in himself, manifests his own self in this manner in the forms of creation and dissolution all in himself. 28 The Lord now shows himself to our understanding as embodied in his body of the world, and now He manifests himself to us as the one Brahman in his spiritual form. 29 Know after all that this world is only the essence of the one Brahman, beside which there is no separate world or anything else in existence. Only our imagination represents Brahman sometimes in one form and then in another.
30 All this is one, eternal and ever tranquil soul, which is unborn and without any support and situated as it is. It shows itself as various without any variation in its nature. So learn to remain yourself with yourself as motionless as a block of wood, and with your dumb silence in utter amazement at all this.