Rama : ^Thy words, 0 Sage !, are but as if thou saidst—
the son of the childless woman has ground a mountain into
dust, or that a dead rock is dancing with its arms extended^
or that statues of stone are reading', or clouds painted on walls
are thundering. What is the meaning of thy saying that this
world, with all its solid lands and mountains spreading wide
and standing high in space, with all its pains of births and
deaths^ is naught ?^

Vasishfcha : "What I mean is this : that it is all the
Creation of the Mind, which, while non-existent in very truth,
falsely appears as existent."

Rama: ^But whence then came this Mind and how does
it appear as existent when it is not really so ?"

Vasishtha: ^From That which remains behind in the
general dissolutions of Maha-pralayas, the Eternal Being
whom words cannot describe adequately, who is indicated by
such names as Param-Atma, the ^Supreme-Self/ whom the
Sankhya calls the Puru-sha, the 'Sleeper in the Body,' who is
the Brahman of the Vedantins, theVijnana (Partless Stream of
Consciousness) of the Vijilana-vadins, the Shiinya-Vacuum
of the Shunya-vadins, from whom all this arises, in whom
all this arises, in whom it all has mergence, from whom the
gods, Brahma, Vishnu, and Hara, Expander and Creator,
Pervader and Maintainer,Indrawerand Destroyer, issue as rays
from the Sun ; from That from which Time and Space and the
ordered Movement of Destiny take their existence ; from That
which transcends all existence. Pure Consciousness, Manas,
Thought, Ideation, Jnana,, is His sole high and mysterious
Power. And as Jnaoa is his Nature, so 5by Jnana only may
He be seen and known. Tapas, self-denial, Dana, charity, or
Vrafa, fasts and vows and vigils, give no help herein directly."

Rama ; ^Where may we find and how may we approach
this God of gods ?^