asadidam akhilam maya sametam tviti viganayya visadita stu ma te
sadiha hi sakalam maya sametam tviti ca vilokya visadita stu ma te (50)
O Rama, though this universe seems to exist, nothing really exists as the universe.
It is but the appearance or reflection of the infinite consciousness, which alone is the reality.
In that consciousness, the creation appears as if in a dream.
Hence, only the reality in which it appears is real: and that is the infinite void.
You see the world because the eyes (or the other senses) perceive the world.
And in the same way, if you think or believe or know that it exists, that is because your mind thinks so.
And that mind has brought this body into being for its own dwelling.
All the powers that are inherent in the mind, and by which this world has been brought into being, are found in the infinite consciousness.
Hence, the sages have declared that the mind is omnipotent.
All these gods, demons and humans have all been conjured up by the mind.
When the mind ceases to entertain such notions, they shall cease to be, even as a lamp without fuel.
The wise man who knows that all the objects in the world are unreal, does not consider them objects of pleasure to be pursued.
He who runs after the objects created by his own mind surely comes to grief.
This worldappearance has come into being on account of desire.
It will cease only when desire ceases to arise (not when you turn against or hate it).
When this world-appearance has been dissolved, nothing whatsoever has really been destroyed.
If an unreal appearance has vanished, what does one lose?
If it is utterly unreal, then how can it even be destroyed; and why does one grieve over the unreal loss?
Or, if it were real, then no one could destroy it or make it unreal.
From this point of view this world is nothing but Brahman, the eternal truth.
In which case, is there any room for sorrow at all?
Similarly, that which is unreal cannot grow or flourish.
For what does one rejoice?
What does one desire then?
When all this is indeed the one infinite consciousness, what does one renounce?
That which was non-existent in the beginning, and that which shall cease to be in the end, is not real in the middle (in the present), either.
That which exists in the beginning, and in the end, is the reality in the present, too.
See that 'all this is unreal, including myself', and there will be no sorrow in you.
Or, see that 'all this is real, including myself', and sorrow will not touch you either.
(As the sage said this, the ninth day came to an end, and the assembly dispersed.)