1 Rama said:—
Alas that I have so long strayed about in the false maze of the world without knowledge of it being a mere void. 2 Now I come to know the fallacy of my conception of the world, which is only a mere nothingness, which never is or was, and which never will be proven to be a positive reality. 3 It is all still without any support, existing only in our false knowledge of it. It is an endless formation of solid intellect, a mere empty conception that we have without any figure or form or color or mark of its own.
4 The world is the transcendental emptiness of a wholly inconceivable nature. Yet how wonderful it is, what we call our world, our earth and the sphere of our action. 5 How it appears as a duality, and how these worlds and mountains are seen as separate and solid bodies when in reality they are only the transparent sky appearing as thick and opaque to our misconception of them. 6 This creation and the future world are like the dreams that we see, the workings of our imagination. Only consciousness shows itself as these intelligible objects, which otherwise could not present their visible aspects to us.
7 The thought that I am in heaven or hell in this life makes this world appear as such to us because all that is visible are objects or creatures of our consciousness of them. 8 There is nothing such as visible or its vision, nor this world or its creation, unless it is caused by consciousness within us. It is neither a scene in our waking or sleeping, nor is this anything real in its nature.
9 If this is only a false conception of the mind, then how could such negative error produce this positive spectacle? Tell me, O sage, how could this blank fallacy bring forth the thought of this real existence? 10 How is it possible for error to creep into the infallible mind of omniscience? It is improbable that error should reign at large over this perfect creation. Therefore, it is the Lord himself who exhibits his glory in this manner.
11 How else can we think of the continuity and infinity of space, emptiness and time other than they are attributes of omnipotence? How are we to look on the transparency of air and crystal without thinking them as manifestations of his nature? 12 A false notion is as false as the sight of one’s own death in a dream. But how can this world which is so perceptible to sight be lost or expunged from our sight without losing our sight of the One who manifests its?
13 Of course, the sights of a mirage, fairy cities and double moons in the sky are deceptions of vision and productions of our error. But the same analogy does not apply to our sight of the world. 14 Children’s apparitions of ghosts never lay hold on adults and the waking, or on anyone in the daylight and open air. This and similar errors arise only in our ignorance and vanish upon second thought and true knowledge.
15 It is improper in this place to raise the question from where this imaginary demon of error could arise among mankind because it is evident from our own reasoning that there is no such thing as ignorance ever in existence. 16 It is evident by rational reasoning that whatever is invisible and imperceptible to us is called not being, and the conception or idea of that is called an error. 17 That which is not clearly obtained by any proof or reasoning, and is as impossible as a sky-flower or the horn of a rabbit, cannot be believed to be anything in existence. 18 And a thing however apparent to sight, but having no cause or evidence of its reality, cannot be believed as a thing in existence, but must be a nothing like the child of a barren woman. 19 Therefore there can no error at anytime, nor can an error ever produce anything whatever. It is therefore the manifest omniscience of providence that is conspicuous in every part of this wide and grand display.
20 Whatever we see shining before us is the manifestation of the Supreme Being itself. The same Supreme Spirit fills this fullness of space and is full with it in itself. 21 There is nothing that is either shining or not shining here at anytime, unless it is the calm and quiet and transparent spirit of God that inheres in its body of the mundane world. 22 The one unborn, undying and unchanging everlasting being is the most adorable and ever adored lord of all who fills and pervades the whole with his essence. He only is the word ego, self-manifest, pure and all pervading, while I and all others are without our individual egos and shining in that unity.