1 The hunter said, “Tell me, O great sage, what did you do and see afterwards, from your seat in the false spirit of that person?”
2 The sage replied:—
Hear me tell you what I did and saw afterwards, by my union and sitting within the spirit of that infatuated person.
3 As I resided in the dark cave of his heart, in the confusion of the last doomsday, I thought a hurricane arose which blew mountains away like straw on the day of the final desolation of the world. 4 It was soon followed by outpourings of rainwater from mountain tops which carried away woods and hills in its torrents. 5 As I dwelt in that opening in union with the vitality of that individual, even in that state of my spiritual minuteness, I perceived rain and hailstones falling from mountain tops.
6 Then I was enfolded within the vitality (ojas) of that person and fell into a state of sound sleep. I felt a deep darkness envelop me all over. 7 Having laid down in sleep for some time, I gradually woke up from my sleepy state, just as the closed lotus of the night unfolds its petals in the morning. 8 Then, as a man lying in darkness comes to see some circular discs appearing to sight, so I saw some flimsy dreams flying about and hovering over me. 9 Being released from the chain of sleep, I fell into a series of dreams. I saw a hundred shapes of things arising in my spirit, like shapes of unnumbered waves and billows rising on the surface of the sea. 10 Very many forms of visible things appeared in the cell of my consciousness, just as a great many flying things are seen moving about in the still and motionless air.
11 As heat is inherent in fire, coldness is inherent in water, fluidity is characteristic of liquids, and pungency is immanent in pepper, so is the world inherent in Brahman. 12 The nature of Consciousness being uniform and the same in itself, the phenomenal world is engrained in it, just as the dream of a new born child presents itself to the sight of a sleeping man.
13 The hunter asked, “Tell me sage. How is it possible for Consciousness to have the sight of anything in its state of sound sleep, since dreams never occur in the mind except in the state of light sleep? 14 Again, when both you and the person in whose heart you merged were both in the state of sound sleep, how could the sight of the creation appear to you?”
15 The sage replied:—
Know that creation is expressed by words, namely jayati is born, bhati appears, and kachati shines. These words are applied indiscriminately to all material things, such as pots and pictures as well as the world itself. All these words are used by men whose brains are heated with duality to express a duality. 16 Know that the word born means only being and its synonyms are manifestation, which is derived from the root bhu to be. 17 Now the meaning of bhu is being, which word also expresses the sense of being born. The word sarga means production or creation. It is the same as being.
18 With us learned men, there is nothing made or born or destroyed. All is one calm and quiet unborn being. 19 The whole and soul of this entity is the one Brahman. The totality of existence is called the cosmos, the macrocosm, or the world. Say then, what substance or insubstantiality is there that can be positively affirmed or denied of the One which is uniformly alike? 20 That which is called the active energy of God literally resides in the Divine Spirit, but not as a free or separate power of itself. All power exists in omnipotence, which is identical with Brahman, and not as an attribute or part of him.
21 According to the reflection of men learned in divine knowledge, the properties of waking, sleep and dreaming do not belong to the nature of God because God never sleeps or dreams or wakes in the manner of his creatures. 22 Neither sleep nor the airy visions of dreaming nor anything else that we know or have any idea about can have any relation to the nature of the Inscrutable One, any more than the impossibility of our having any idea of the world before its creation. 23 It is the living soul that sees the dream and imagines creation in itself. Pure Consciousness is quite unintelligible in its nature. It remains as clear as either in the beginning of creation.
24 Consciousness is neither the observer nor enjoyer. It is something as nothing, perfectly quiet and utterly unspeakable in its nature. 25 In the beginning there was no cause of creation and creative agent of the world. It is only an ideal of the Divine Mind, existing forever in the same state like a vision in a dream or an airy castle of imagination.
26 The unwise apprehend individual intelligence as a duality, but never the intelligent. An ignorant men, like silly infants, is afraid of a tiger or snake that is painted upon his own body. But the intelligent, knowing them too well to be marked upon their own bodies, never suspect them as anything other than their own body.
27 The one unchanging and translucent soul, without beginning, middle or end, appears to be varying and various to the unreflecting dualist and polytheist. But the whole which appears so changeful and noticeable to sight, is in itself a perfect calm and quiet and serene appearance.