25. It extends in the form of the sky, and contains millions of worlds in itself; it identifies itself with the ocean, and transforms its whirlpools to spots upon its person. 26. It is of the nature of an uninterrupted understanding, ever calm and serene in its aspect; it is possessed of its intellectual form, from before the creation of the visible world, and being all comprehensive as vacuity itself, it is conversant with the natures of all beings. 27. It is an unreality as the appearance of water in the mirage, but manifests itself as a reality to the understanding by its intelligence. Without this (intellection), the intellectual man is a nil as the son of a barren woman, and a blank as the figure of a body seen in a dream. 28. Ráma asked:—How is that mind to which you attribute so many powers, and what is that again which you say to be nothing? Why is it no reality, and as something distinct from all what we see? 29. Vasishtha replied:—All individual minds are indued with these faculties, except all such individualities, whose minds are engrossed with the error (of the reality) of the outer world. 30. All the worlds are either of a longer or shorter duration, and they appear and disappear at times; some of these vanish in a moment, and others endure to the end of a _Kalpa_. But it is not so with the mind, whose progress I will now relate to you. 31. There is an insensibility which overtakes every man before his death; this is the darkness of his dissolution (mahá-pralaya-yáminí). 32. After the shocks of delirium and death are over, the spiritual part of every man, is regenerated anew in a different form, as if it was roused from a state of trance, reverie or swoon; (the three states of insensibility—avidyá-trayam). 33. And as the spirit of God, assumes his _triune_ form with the persons of Brahmá and Viráj, after the dissolution of the world for its recreation; so every person receives the triplicate form of his spiritual, intellectual and corporeal beings, after the termination of his life by death. 34. Ráma said:—As we believe ourselves to be reproduced after death by reason of our reminiscence; so must we understand the recreation of all bodies in the world by the same cause. Hence there is nothing uncaused in it (as it was said with regard to the unproduced Brahmá and others). 35. Vasishtha replied:—The gods Hari, Hara and others, having obtained their disembodied liberation or _videha-mukti_, (_i.e._ the final extinction of their bodies, their minds and spirit as in nirvána), at the universal dissolution, could not retain their reminiscence to cause their regeneration. 36. But human beings having both their spiritual and intellectual bodies entire at their death, do not lose their remembrance of the past, nor can they have their final liberation like Brahmá, unless they obtain their disembodied state, which is possible to all in this life or hereafter, by the edification of their souls, through yoga meditation alone.