12. An erroneous notion is as false, as the sight of one’s own death in a dream; but how can this world which is so palpable to sight, be lost to or expunged from our sight, without losing our sight of its great manifester also? (To ignore the world is to ignore its maker also, as the denial of God leads to that of the world). 13. The sights of the mirage, fairy cities and double moons in the sky, are of course deceptions of vision and productions of our error; but the same analogy does not apply to our sight of the world. 14. The boys’ apparitions of ghosts, never lay hold on adults and the waking, nor on any one in the day light and open air; this and similar errors arise in our ignorance only, but they vanish upon our second thought and true knowledge of them. 15. It is improper in this place to raise the question, regarding whence this bug bear of error could rise among mankind; since it is evident from our own reasoning, that there is no such thing as _avidyá_ or ignorance (which is the cause of error) ever in existence, nor an _asat_ or not being even in being. (Because the Veda says सदेवईदमग्र आसीत् the existence existed from before). 16. It is evident by rational reasoning, that whatever is invisible and imperceptible to us, the same is called as _asat_ or not being, and the conception of idea or that is termed an error. 17. That which is not clearly obtained by any proof or reasoning, and is as impossible as the sky-flower or the horn of a hare, how can that be believed to be as 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 it must be a nullity like the issue of a barren woman. 19. Therefore there can no error at any time, 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 then is seen now to shine before us, is the manifestation of Supreme being itself; the same Supreme spirit fills this plenitude, and is full with it in itself. (So the Veda पूर्ण मदः पूर्णमिदं &c.). 21. There is nothing that is either shining or unshining here at any time, unless it be the calm and quiet and transparent spirit of God, that inheres in its body of the mundane world. 22. It is the one unborn, undying and unchanging everlasting Being, that is the most adorable and ever adored Lord of all, that fills and pervades the whole with his essence. He only is the word ego, selfmanifest--pure and all pervading, while I and all others are without our egoism, and shine only in that unity (literally, without our duality). CHAPTER CLXXXXIII. MENTAL TORPOR OR TRANQUILITY. Argument:--Ráma’s ecstatic hybernation and union with the Supreme unity.