33. The impossibility of any other inference [of the world’s duality or its being aught otherwise than the divine entity]; proves it necessarily to be of the very same essence. Any unreasonable hypothesis of sophists is inconsistent with this subject [of the absolute unity]. 34. The joint assent of the common belief of mankind, the testimony of the sástras, and the dicta of the Vedas, are established and incontrovertible truths. Hence nobody can have any doubt in regard to the real entity of the Divine spirit. 35. This being confessed it becomes evident, that the world is the deity itself; and when the world appears as one with the deity, it is seen in our clairvoyance to be extinct in the Divine essence. (Clairvoyance is _charama-sákshat kára_ or the last sight of creation at one’s dying moment; when the world disappears, and eternity appears full open to view. Gloss). 36. From this analogy of the ultimate evanescent sight of the world, it will be evident to the living soul, that the sight of the phenomenal is wholly lost before it in the noumenal. This is the doctrine of cosmotheism, wherein whole nature is seen in nature’s God. 37. He who is acquainted with the sphere of his intellect, is not unacquainted with the fact of the dependency of the arbour of the world to it, he sees the three worlds in himself, in either of his two states of bondage and liberation. (The fettered soul is fastened to the sight of the material and temporal world; but the liberated soul views it in its spiritual light). 38. The visible world though so manifest to view, is entirely lost to sight upon its right knowledge; and the knower thereof in its light, becomes like the setting sun, wholly invisible to public sight, and remains as mute as a clod of silent stone. 39. The way that is established by the Vedas, and received by the general assent of wisemen; is to be acknowledged, as the right path leading to sure success (vox populi vox dei). 40. He who adheres steadily to his own purpose, by utter disregard of all other objects in his view; is said to be firmly fixed to his point, and is sure to reap his success at the end. 41. Everything appears to one in the same light, as he is accustomed to view and take it for; and whether this object of his faith is a true or false one, it appears just the same to any body as he is wont to believe it. 42. This is the conclusion of your question, as I have determined and delivered to you; now be quick and walk your way with perfect ease of your mind, health of your body and agility of your limbs. CHAPTER CCXI. LECTURE ON TRANSCENDENT TRUTH. Argument:--Relation of Brahma as the all-pervading spirit, and of the means of the presentation of spiritual being before one. Vasishtha resumed:--As I was sitting relating these things to the prince, he honoured me with his obeisance; and then thinking I had dispensed my task to him, rose up to proceed on my aerial journey (from the Ilávrita-Varsha of Kushadwípa).