32. In answer to the question, why and how does a dream appear to us it may only be said that, there is no other cause of its appearance to you, than that of the appearance of this world unto you (_i.e._ as you see this before you, so you see the other also). 33. We have the dreaming man, presented to us in the person of Virát from the very beginning of creation; and this being is situated in open air with its aeriform body, in the shape of the dreamer and dream mixed up together. 34. The word dream that I have used and adduced to you, as an instance to explain the nature of the phenomenal world; is to be understood as it is neither a reality nor an unreality either, but the only Brahma himself. 35. Now Ráma, that lovely lady who became my loving companion, was accosted by me in the form in which I beheld her in my consciousness. 36. I conversed with her ideal figure, and in my clairvoyant state, just as men seen in a dream, talked with one another (or as spirits commune and communicate with themselves). 37. Our conference together, was of that spiritual kind, as it was held between men in a dream; so was our conversation as airy, as our persons and spirits; and so Ráma, must you know the whole worldly affair, is but an airy and fairy play. 38. So the world is a dream, and the dream a phantasm of air; they are the same void with but different names; the phantom of the waking day time, being called the world, and of sleeping night time a dream. 39. This scene of the world, is the dream of the soul; or it is the empty air or nothing; it is the clear understanding of God or his own essence that is so displayed. 40. The nightly dream needs a dreamer, and a living person also in order to see the same, such as I, thou, he or any body else; but not so the day dream of the world, which is displayed in the vacuity of the clear intellect itself. 41. As the viewer of the world is the clear vacuum of the intellect, so its view also is as clear as its viewer; the world being of the manner of a dream, it is as subtile as the rare atmosphere. 42. When the empty dream of the world appears of itself, in the vacuous and formless intellect within the hollow of the mind (or heart) and has no substantiality in it; how then is it said to be a material substance, when it is perceived in the same manner by the immaterial intellect? 43. When the visionary world, appearing in a dream of corporeal beings as ourselves, proves to be but empty void and vacuity; how do you take it for a material substance, when it is contained in its immaterial form, in the incorporeal spirit and intellect of God, and why not call it an empty air, when it resides in the manner of a dream in the Divine Intellect? 44. The Lord sees this uncreated world, appearing before him as in a dream.