Chapter 153 — Prediction of the Arrival of the Hunter; the Sage’s Self-Inquiry Results in the Conclusion that the One Soul Is the Cause of All

The other, dream sage said to the hunter’s sage:—

When both of us are living together in that forest, remaining in our practice of austerities, a certain hunter will appear, weary with fatigue from chasing a deer. Then you will rescue and enlighten him through your meritorious lectures. Then, from his aversion to the world, he will commence and continue to practice austerities. Continuing in his austere meditation, he will desire to gain spiritual knowledge and will ask questions about the phenomena of dreaming. Then you will instruct him fully in divine knowledge. He will become proficient in it through your lectures on the nature of dreams. In this manner you will become his religious instructor. It is for this reason that I have spoken to you with the title of the hunter’s guru.

Now I have told you about our errors of this world, what I and you are now, and what we shall become afterwards.

The hunter’s sage speaking:—

Hearing what he said and learning all these things from him, I became filled with wonder. He was more amazed as I discussed these matters with him. Thus we passed the night in conversation. After we got up in the morning, I honored the sage with due respect and he was pleased with me.

Afterwards we continued to live together in the same simple hut in the same village with our steady minds and our friendship daily increasing. 10 In this manner time glided peacefully upon us with the revolutions of his days and nights, and the return of months, seasons and years.

I have been sitting here unmoved under all the changes of time and fortune. 11 I do not long for a long life, nor do I desire to die before the destined day. I live as well as I may, without any care or anxiety about this or that.

12 Then I looked upon the visible sphere and began to thinking what and how and from where it was, and what can be its cause. 13 What are these multitudes of things, and what is their cause? Is it all only the phenomenon of a dream appearing in the emptiness of Consciousness? 14 The earth and heaven, air and the sky, hills and rivers, and all the sides of space are only pictures in the Divine Mind displayed in empty air.

15 The moonlight of Consciousness spreads its beams all around the ample space of emptiness. It is this which shines as the world, which is an indelible copy in the air of Supreme Consciousness. 16 None of this earth or sky, these hills and valleys, is really in existence. Neither am I anything at all. It is only the reflection of the Supreme Mind in empty air.

17 What could be the cause of an assemblage of solid bodies when in the beginning there is no material cause for material bodies? 18 The conception of matter and material bodies is only a fallacy. What can be the cause of this error other than delusion of the sight and mind?

19 The person in whose heart I remained in the manner of his consciousness was burnt down to ashes together with me. 20 Therefore this vacuum which is without beginning or end is full with the reflection of Divine Consciousness. There is no efficient or instrumental or material cause of creation, except it being a shadow of the substance of the Divine Mind.

21 All these pots and pictures, these prints and paints before us, are only the prints of the Divine Mind. You can never get anything without its mold. 22 But Consciousness too has no brightness of it own, except its pure clarity. For how can a mere emptiness have any light other than its transparency? 23 Consciousness is the pure Intelligence of the extended entity of Brahman. It shows the panorama of the universe in itself. What else can the visible be and where else can they be seen? 24 There is only one omnipresent soul, uncaused and not causing, without beginning, middle or end. 25 He is the essence of the three worlds and their contents. He is something as the universal intelligence, and shows all and everything in itself.