46. Thus there remains nothing, nor any action of the body or mind, except the vibration of the intellect; and the phenomenal world is no other, than a protracted dream from one sight to another. The learned are not deluded by these appearances, which they know to be exhibitions of their own minds. 47. Know in thy meditation within thyself that recondite soul, which gives rise to our consciousness of the essences of things, appearing incessantly before us; and in which all these phantasms of our brain, dissolve as dirt in the water; and in which all our perceptions and conceptions of the passing world are flowing on as in a perpetual stream. CHAPTER LX. OF THE MAJESTY AND GRANDEUR OF GOD. Argument.--Manifestation of mysterious magic of the one, uniform and pure Monad in multiform shapes, as a display of his all Comprehensive plenitude fullness. Vasishtha continued:--Such is the first great truth concerning the solidity or of the Divine Intellect, that contains the gigantic forms of Brahmá, Vishnu and Siva in it. 2. It is by means of the greatness of God, that all people are as gaudy as great princes in their several spheres; and are ever exulting in their power of floating and traversing in the regions of open air. (This means both the flight of bird, as well as aerial rambles of Yogis). The Taittiríya Upanishad says:--God has filled the world with joy, and the minute insect is as joyous as the victorious prince: meaning hereby, that God has given to every being its particular share of happiness. 3. It is by their dwelling in the spirit of God, that the earth born mortals are as happy as the inhabitants of heaven; (That have nothing to desire); nay they are free from the pain of sorrow and released from the pangs of death, that have come unto the Lord--(O death where is thy sting, O grave where thy victory? Pope). 4. Yes, they live in Him that have found him, and are not to be restrained by any body; provided they have but taken their refuge under the overspreading umbrage of the supreme spirit. 5. He who meditates for a moment, on the universal essence of all (as the ens entium); he becomes liberated in an instant, and lives as a liberal minded sage or _muni_ on earth. (The sage that sees his God in all and every where through out all nature). 6. He does what are his duties in this world, and never grieves in discharging them. Ráma said:--How is it possible, Sir, to meditate on the universal soul in all things, when the sage has buried his mind, understanding and his egoism and himself in the unity of God? And how can the soul be viewed in the plurality, when all things have been absorbed in the unity? 7. Vashistha replied:--The God that dwells in all bodies, moves them to their actions, and receives their food and drink in himself, that produces all things and annihilates them at last, is of course unknowable to our consciousness (which is conscious of itself only).