Válmíki said:--After Kunda-danta had finished his saying in the said manner, the venerable Vasishtha delivered his edifying speech on spiritual knowledge and said: 2. Whereas the elevated soul of this person, has found his rest in the paradise of spiritual philosophy; he will see the world like a globe in his hand, and glowing with the glory of the great God. 3. The phenomenal world is a false conception, it is verily the increate Brahma himself shining in this manner; this erroneous conception is the very Brahma, that is one and ever calm and undecaying. 4. Whatever thing appears any where, in any state, form or dimension; it is the very Deity, showing himself in that condition of his being, form and mode of extension. 5. This unborn or self-existent Deity, is ever auspicious, calm and quiet; he is undecaying, unperishing and immutable, and extends through all extent, as the extensive and endless space. 6. Whatever state of things he proposes in his all-knowing intellect, the same is disposed by him in a thousand ways, like the branching out of a plant in the rains. 7. The great mundane egg, is situated as a particle in the bosom of the great intellect of God; and this world of ours is a particle also, being comprised in a grain of our brains. 8. Know therefore, my good friend, thy intellectual sphere to be boundless, and without its beginning or end; and being absorbed in the meditation of thy personal extinction, do thou remain as quiet as thou art sitting, relying in thy unperturbed and imperishable soul. 9. Wherever there is anything in any state or condition in any part of the world, there you will find the presence of the divine spirit in its form of vacuity; and this without changing its nature of calm serenity, assumes to itself whatever form or figure it likes (or rather evolves them from within itself at its free will). 10. The spirit is itself both the view and its viewer; it is equally the mind and the body, and the subjective and objective alike; It is something and yet nothing at all, being the great Brahma or universal soul, that includes and extends throughout the whole. 11. The phenomenal is not to be supposed as a duality of, or any other than the self-same Brahma; but it is to be known as one and the same with the divine self, as the visible sky and its vacuity. 12. The visible is the invisible Brahma, and the transcendent One is manifest in this apparent whole (because the noumenon shows the phenomenon, as this exhibits the other): therefore it is neither quiescent nor in motion, and the formal is altogether formless. 13. Like dreams appearing to the understanding, do these visions present themselves to the view; the forms are all formless conceptions of the mind, and more intangible ideas of the brain.