39. Vasishtha answered:—They took the sorrowful queen to be some friend of the king, and to have come from some place they knew not what and where. 40. They did not like to examine the matter, because it is the nature of the ignorant like that of brutes, to believe what they see, without investigation or consideration of its nature. 41. As a stone flung at random flies off from its mark, so the brutish and ignorant folks go astray, from hitting at the true mark of a thing placed before them. 42. As we know not what becomes of the objects of our dream, and whither they are fled upon our waking; such is the case with our material bodies, which are as false and fleeting as our delusive dreams. 43. Ráma said:—Tell me Sir, where the hill we dream of, is hid upon our waking; kindly remove my doubt, as the wind disperses the autumnal clouds. 44. Vasishtha said:—All things appearing in our dream or residing in our desire as the hill, &c., are absorbed in our consciousness whence they sprang; just as the motion of bodies subsides in the air which gives the vibration. 45. As the motion of the air mixes with the fixed ether, so the dreams and desires which we are conscious of, set in the unchanging soul whence they have their rise. 46. Our dreams like our knowledge of all other things, are made known to us by our consciousness, the nature of which is unknown to us as that of the inward soul. (Consciousness and the soul are represented as two different predicaments, and the one is not predicated of the other, as we say—the conscious soul). 47. We do not find our dreams and desires as distinct from our consciousness of them; they appertain to it in the same manner, as fluidity to water and motion to the air. 48. Whatever difference may appear to exist between them, is the effect of sheer ignorance; and this gross ignorance is the feature of this world, known as the phantom of fancy. 49. As it is impossible to conceive two co-eternal and co-existent causes together (as an efficient and a material cause); so it is wrong to suppose the dream as a distinct existence or otherwise, than an act of our consciousness. 50. There is no difference whatever between the dreaming and waking states; in dream we see a false city appearing to view, so in waking you behold the unreal world, standing as a reality before you. 51. Nothing can be truly existent that appears as true in a dream; this being always true of the visions in a dream, it is likewise so of the external phenomena, appearing to the sight in our day dreams. 52. As the hill in a dream, immediately disappears into airy nothing, so the material world sooner or later disappears into naught by thinking on its nihility. 53. A Yogi is seen by some to mount in the air, and by others as a dead body lying on the ground; and this is according to one’s belief in his spiritual or material body, that every one sees him in his own way.