1 The brahmin related:—
Now as the world is approaching to its end, I am going to take my rest in the formless void of consciousness. This is why this divinity of worldly desires is drowned in deep sorrow. 2 I am about to forsake her forever. It is for this very reason, O sage, that she is so very sorry and sick in heart. 3 Being of an aerial form, when I become one with the Supreme Spirit, all my desires end and the great dissolution of the world takes place. 4 That is why she pursues me with deep sorrow. For who is there so senseless that does not follow the giver of her being?
5 Now the time has come to end the Kali Yuga and the cycle of four ages. The dissolution of all living beings, Manus, Indras and other gods is near at hand. 6 Today is the end of the kalpa and the great kalpa age. This day puts an end to my energy and will and makes me merge with the eternal and infinite emptiness. 7 Now this personification of my desire is about to breathe her last, just like when a lake dries out, its lotus beds are also lost in the air.
8 The quiet soul, like the calm ocean, is always at a state of rest unless it is agitated by fickle desires, like the sea troubled by its fluctuating waves. 9 An embodied being naturally has a desire to know the soul and to be freed from its prison. 10 Thus this lady, being filled with spiritual knowledge and long practiced in meditation, has seen the world you inhabit and the four different pursuits of its inhabitants.
11 Traversing through the regions of air, she has come to see the previously mentioned ethereal stone above Lokaloka Mountain which is our celestial home and the pattern for your world. 12 Both that world of yours and this home of ours rest on a great mountain which carries upon it many other worlds. 13 With our discriminating eyesight, we also do not see them separately from one another, but behold them all combined in one in our abstract view of yoga meditation.
14 There are numberless worlds of creations in earth, water, and air and everything else under the sky, as if they were compressed or carved in the body of a huge block of stone. 15 What you call the world is a mere fallacy. It resembles your vision of a fairy city in dream. It is a false name applied to an object that exists nowhere outside consciousness. 16 They who have come to know the world as an airy vision of the mind are truly called wise men who are not liable to fall into error. 17 By application and practice of yoga contemplation, some come to attain their desired object, such as this lady succeeded to gain your company. 18 Thus the illusory power of the intellect displays these material worlds before us. Thus the everlasting Divine omnipotence manifests itself.
19 There is no action or any creation ever produced from anything or ever reduced to nothing. But all things and actions, together with our ideas of space and time, are only the spontaneous growth of consciousness. 20 Know that the ideas of time and space, of substance and action, as well as of the mind and its faculties, are the lasting figures and marks on the stone of consciousness, ever prominent in it without setting or being shaded at anytime. 21 This consciousness is the very stone, either at rest or rolling on like a wheel. The worlds pertain to it as its properties and accompany it as motion does the wind.
22 The soul, being provided with its full knowledge of all things, is considered to be the solid world itself. Though the soul is infinite in time and space, yet it is thought of as limited owing to its appearance in the form of the bound and embodied mind. 23 The unbound intellect appears as bound by its limited knowledge. Although it is formless, yet it appears in the form of the mind representing the worlds in it. 24 As the mind sees the form of an aerial city in its dream, so it finds itself in the form of this stone, with the worlds marked upon it in the daytime. 25 There is no rolling of planets in this universe and no running of streams here. There is no object existing in reality anywhere. They are all mere representations of the mind in empty air. 26 There are no kalpa or great kalpa ages in eternity. There is no substantiality of anything in the emptiness of our consciousness. There is no difference between the waves and bubbles from the waters of the sea.
27 The worlds that appear to exist in the mind and before the eyes are, in reality, utterly nonexistent in the intellect which spreads alike everywhere as the all pervading and empty vacuum. And as all empty space in every place is alike and the same with infinite emptiness, so the forms of things appearing to the limited understanding are all lost in unlimited consciousness.
28 Now Vasishta, go to your place in your own world. Have your peace and bliss in your own seat of samadhi. Give over your aerial worlds to empty air, while I myself go to the supreme Brahman.