20. As the figure of a city, resides in the inward intellect of one, who is conscious of his dreaming, in the same manner this world, is displayed in the Supreme soul. 21. Ráma said:—If it is so, then tell me, O Bráhman! whence is this our belief of its substantiality, and how this unreal and visionary _ideal_, presents its baneful visible aspect unto us. 22. For the view being in existence, there must be its viewer also, and when there is the viewer, there is the view likewise. As long as either of these is in existence, there is our bondage, and it is on the disappearance of both, that our liberation chiefly depends: (which can hardly take place). 23. It is entirely impossible to be so, as long as our notion of the view, is not lost in our minds, for unless the view is vanished both from the vision of the eyes and mind, no one can even form an idea of liberation in his mind. 24. Again the representation of the view at first, and its obliteration afterwards, is not enough for our liberation, because the remembrance of the view, is bondage of the soul. 25. Moreover when the picture of the view, is settled in the soul, and reflected in the mirror of the mind, there is no necessity of its recollection (for what is deeply rooted in the soul, comes out of itself). 26. The intellect which was without the notion of the visibles at first, would be entitled to liberation, were it not owing to the nature of the viewer (to imbibe the ideas of visibles). 27. Now sir, please to remove by your reasoning, my hopelessness of liberation, which I ween, is unattainable by any. 28. Vasishtha said:—Hear me, Ráma! explain to you in length, how the unreal world with all its contents, appears as real to us. 29. For unless it is explained to you by my reasoning, and the narratives and instances (of the practice of others), this doubt will not subside in your breast, as dirt sets down in the lake. 30. Then Ráma, you will be able to conduct yourself on earth, as one under assurance of the erroneous conception of the creation and existence of the world. 31. You will then remain as a rock against the impressions of affluence and want, and of gain and loss, and your relation with whatever, is fleeting or lasting and the like. 32. Mind, that there is that only one spirit, which is self-existent, and all besides is mere fiction. I will now tell you, how the triple world was produced and formed. 33. It was from Him, that all these beings have come to existence; while He of himself, is all and every thing in it. He likewise appears to us and disappears also, both as forms and their appearances, and as the mind and its faculties, and as figures and their shapes, and as modes and motions of all things. CHAPTER XII. THE IDEALISTIC THEO-COSMOGONY OF VEDÁNTA. Vasishtha said:—