1 Rama said, “O great sage, what an extensive, noble, grand and clear prospect you have exposed to my sight! 2 I also find by my perception that the one and only abstract being fills the whole space at all times and places, and that this essence shows itself alike in every manner and form always and everywhere forever and always.”
3 “Sage, I still have some moral principles disturbing in my heart. I hope you will please remove them by explaining the meaning of your story of the stone.”
4 Vasishta replied:—
Rama, I will tell you the story of the stone in order to establish that this whole is existent in all times and in all places. 5 This story explains how thousands of worlds are contained within the compact and solid body of a stone. 6 This story will also show you how there are thousands of worlds in the great emptiness of elemental space. 7 From this story you will also find that in the midst of all plants and their seeds, and in the hearts of all living animals, and also in the heart of the elementary bodies of water, air, earth and fire, there is sufficient space containing thousands of productions of their own kinds.
8 Rama asked, “If you say, O sage, that all plants and living beings are full with the productions of their respective kinds, then why is it that we do not perceive the numerous productions which abound in the empty air?”
9 Vasishta replied:—
I have already told you, Rama, much about this first and essential truth. The whole of this creation which appears to our sight is empty air, existing only in emptiness. 10 In the first place, nothing was ever produced in the beginning, nor is there anything which is now in existence. All that appears as visible to us is nothing other than Brahman himself.
11 There is no room for even an atom of earth to find its place in the fullness of Divine Consciousness which is filled with its ideal worlds. No material worlds exist in Brahman, who is of the form of pure emptiness. 12 There is no room even for a spark of fire to have its place in the intellectual creation of God which admits of no gap or opening. These worlds do not exist in any part of Brahman who is entirely a pure emptiness. 13 There is no possibility for a breath of air to exist in the compact fullness of the intellectual creation of God, nor do any of these worlds exist except in the purely empty Consciousness of Brahman. 14 There is not even a bit of visible emptiness that finds a place in the intensity of the ideal creation in the Divine Mind, nor is it possible for any of these visible worlds to exist in the compact vacuum of the deity. 15 The five great elementary bodies have no room in the consolidated creation of God, which exists in its empty form in the emptiness of Divine Consciousness.
16 There is nothing created anywhere. Everything is the vacuum in the emptiness of the great spirit of God. 17 There is no atom of the great spirit of God, which is not full of created things. There is no creation, only the void in the emptiness of the Divine Spirit. 18 There is no particle of Brahman distributed in creation because the Lord is spirit, always full in himself. 19 Creation is the supreme Brahman, and the Lord is creation itself. There is not the slightest trace of dualism in them, as there is no duality between fire and its heat.
20 It is improper to say that this is creation and the other is Brahman, and to think them as different from one another, just as it is wrong to consider a tree and it being torn as two things from the difference in the sounds of the words. 21 There exists no difference between Brahman and creation when their duality disappears into unity, and when we cannot have any idea of their difference, unless we support the gross dualistic theory.
22 We know all this as one clear and transparent space, without beginning or end and quite indestructible and tranquil in its nature. Knowing this all wise men remain as silent as a piece of solid stone, even when they are employed in business. 23 Look at this whole creation as extinct in God and see the visible world only as a vast void. Look upon your egoism and the world as mere fallacies. Behold the gods and demigods and the hills and everything else as imaginary appearances in our dream which spread their nothingness of delusion over the minds of men.