68. The living soul (passing through the doors of bodily organs) becomes united with the outward object, when the one becomes the percipient and the other the object of its percipience; and then the entity of both of these, namely of the inward soul and the outward object being pervaded by the all pervasive Intellect of God, they both become one and the same with the common receptacle of all. (I.e. All things blend in the Divine unity). 69. Hence the belief of the receiver, received and reception, are as false as the water in the mirage; and there is nothing that we can shun or lay hold upon as desirable or disgusting, when they are all the same in the sight of God. 70. All things whether internal or external, are manifested to us as parts of the one universal and intellectual soul; and all the worlds being but manifestations of the Divine Intellect, it is in vain to attribute any difference to them. All of us are displayed in the Intellect, which contains the inner and outer worlds for ever. 71. As the ocean is an even expanse of water, after the subsidence of all its various waves and billows, and shows itself as clear as sky with its pure watery expanse to view; so the whole universe appears as the reflexion of one glorious and ever lasting Deity, after we lose sight of the diversities that are presented to our superficial view. CHAPTER LII. STORY OF ARJUNA, AS THE INCARNATION OF NARA-NÁRÁYANA. Argument.--The Narrative of Arjuna given in Illustration of the truth, that the world is a dream and unworthy of our reliance. Vasishtha said:--Know Ráma, this world to be as a dream, which is common to all living beings, and is fraught with many agreeable scenes, so as to form the daily romance of their lives, which is neither true nor entirely false. 2. But as it is not likely that the living souls of men should be always asleep; therefore their waking state is to be accounted as one of dreaming also. (Life is a dream. Addison). 3. Life is a longer dream than the short lived ones in our sleep; and know it, intelligent Ráma, to be as untrue as it is unsubstantial and airy in its nature. 4. The living souls of the living world, continually pass from dream to dream, and they view the unrealities of the world as positive realities in their nature. (The unreal is thought as real by the Realists). 5. They ascribe solidity to the subtile, and subtilty to what is solid; they see the unreal as real, and think the unliving as living in their ignorance. 6. They consider the revolution of all worlds, to be confined in the solar system; and rove about like somnambulists and fleeting bees about the living soul, which they differentiate from the supreme. 7. They consider and meditate in their minds, the living soul as a separate reality, owing to its ubiquity and immortality, and as the source of their own lives. (This is the living liberation--Jívanmukti of Buddhists, who consider their living souls as absolute agent of themselves).