29. There exists for ever the only pure Intellect (or Intelligence), which is of the form of infinite vacuum; and it is that alone which shows itself always in all forms, without being either the world itself or its visible appearance. (The formless God exhibits all forms). 30. The Lord being omniscient, took upon him the form of hypostasis of the mind, without forsaking his nature of pure intelligence, and exemption from disease and decay (which the material body is subject to). 31. Then as the Lord thought upon the movement of his mind, he assumed the substantivity of the vital breath upon himself; and know, O Ráma, that best knowest the knowable, that these are but modalities of the selfsame being of God. 32. Now as this inflation of the air, appears to be a model form of the Divine essence; so the sensations and bodily perceptions, and the entities of space and time, are but various modifications of the same being. 33. Thus the whole world is entirely the formation of the Divine Mind, and as this mind is the very intellect of the supreme Brahma; so the totality of creation is only the expansion of the mind of Brahma himself. 34. The formless Brahma who is without his beginning and end, who has no reflexion of himself, and is free from disease and decay, is the quiet intellect and the only quiescent _Ens_ of Brahma, that was the whole universe for its body. (Whose body nature is, and God the soul. Pope). 35. The supreme being <is> omnipotent, and so the mind also retains its potency every where, though it remains as empty air. 36. The volitive mind is Brahma, which immediately produces in itself, whatever it wills at any time; and the reproduction of every thing in the mind, is a truth too well known even to boys. 37. Now behold, O Ráma the almighty power of the mind, which at first made itself (or became) a living being by its breathing; and then an intelligent being, by its power of thinking; and next became the living soul, with its body; it made the three worlds, and became the prime male in the form of Brahmá; it became embodied from its aerial form, in the shape of Virát; thus it created every thing in itself of its own will, as men produce all things in their imagination, and see the cities of their fancy in dream. CHAPTER CXXXIX. DESCRIPTION OF THE DISSOLUTION OF THE WORLD. Argument:--Predominance of the mind over the vital breath, and the view of final Dissolution in Dream. Vasishtha related:--Whatever the mind wills, regarding the creation of the world, the same immediately appears before it; whether it be the production of the non-existent to view, or annihilation of existing ones, or the representation of one as the other--_pratibháshika_.