na karane karanadi pare vastvadi karane
vicaraniyah saro hi kim asara vicaranaih (23)
The diversity that is seen in this creation, O Rama, is but an appearance of diversity.
Evolution or involution has the one infinite consciousness as its source and as its goal.
During evolution, there seems to be an apparent diversity in the one infinite consciousness, in accordance with the notions that appear in that consciousness.
Some of these notions intermingle, thus producing infinite variety in this diversity.
Some do not thus intermingle.
But,in fact, all these notions appear in every atom of existence and these atoms exist independent of one another.
The totality is known as the absolute Brahman.
Each individual sees only those objects which are rooted in his own mind.
When the ideas in the mind do not bear fruits, there is a change in the mind; there follows a succession of births to suit these psychological changes.
It is this psychological connection that creates the conviction in the reality of birth and death, and in the reality of the body.
When this conviction is given up, there is the cessation of embodiment.
It is only because of forgetfulness of truth that the confusion arises that the unreal is real.
By the purification of the life-force (prana) and by the knowledge of that which is beyond this prana or life-force, one gains knowledge of all that is to be known concerning the activities of the mind as well as the basis for the succession of births.
The self of all living beings passes through three states: waking, dreaming and deep sleep.
They have nothing to do with the body.
(Even this is based on the assumption of the existence of living beings in the one self, which is not the truth.)
The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life-cycle.
Since the consciousness is infinite, one is led from one life-cycle to another, even beyond the world-cycle.
Such creations are endless, one appearing within another like the barks of a plantain stem.
Of course, it is unwise to compare Brahman the absolute with anything.
One should enquire into that which is truly the uncaused cause of all substances, which is yet beyond all such causation: this alone is worth enquiring into, for this alone is the essential.
Why enquire into the non-essential?