86. Ráma rejoined:--But why am I not to think the identity of the world with Brahma himself, as there is the identity of the divine mind with him, and that of the mind with the creation. And likewise as the relation of sameness subsists between a component part and its _ensemble_ or the integral whole, as there is between the branch of a tree and the tree itself? (because these are but parts of one undivided whole). But it would be absurd to identify the undivided and formless Brahma, with the divided and formal world. 87. Vasishtha replied:--It is impossible, O Ráma, to identify this frail world with the eternal Brahma, who is increate to identify this perishable, quite calm and quiescent and intact in his nature. 88. Ráma added:--I come to find at last and by a haphazard, my erroneous conception of the world from first to last; as also the error of my attributing the qualities of activity and passivity, to the nature of the transcendent being. 89. Vasishtha concluded with saying:--Now I have fully exposed the erroneous views of the world (entertained both by the wise and ignorant), both by the elegance of my poetical diction, as also by the enlightening reasonings of the learned; both of which are calculated to remove the mistaken views of the vacuity and delusion of the world, by establishment of the truth of the whole, as being composed of essence of the One sole and Supreme entity. CHAPTER CLXXXXI. SOLUTION OF THE GREAT QUESTION OF UNITY AND DUALITY. Argument:--Concerning the identity of the world and God, or the total absence of the universe. Ráma rejoined:--If it is so sir, as you say, the world must be a great riddle; as it can neither be said to be in existence with all its contents, or it is a perfect nullity with every thing quite extinct in it. 2. This existence that shows itself as the world to sight, appears as a delusion or deception of vision in view; though it cannot properly be called an illusion, if it is composed of divine essence as you mean to say. 3. Vasishtha replied:--The fortuitous appearance in which Brahma, manifests himself of his own accord; is known to him as the world and subsisting in himself. 4. Ráma rejoined:--How does Brahma manifest himself as the world, before existence of space and after its extinction (at the ultimate dissolution of creation); and how does the divine spirit shine itself as the world in want of the light of the luminaries? 5. Vasishtha replied:--The world shines in this manner in the light of the Divine Intellect; and know this light to proceed from the Divine spirit, which is thus diffused all over the universe. 6. As the light of the lamp or chandelier, enlightens the house with its lustre; it was thus the holy light of the Divine spirit that shone itself, without presenting its outward appearance, or having any one to look upon it (before creation).