17. As one sees a dream at first, and falls fast asleep afterwards; so doth everybody behold the phenomenals in his waking state, and then falls naturally into a deep and sound sleep. (This refers to the alternate creation and annihilation of the world). 18. Know then, O great sage, that the waking state is analogous to that of dreaming; and know the dreaming state to be as that of waking, and that both these states are but the two phases of the one and same Brahma (as the liquid and condensed states of ghee or butter are both the same). 19. The Divine Intellect is a vacuous and incomprehensible entity, and the spacious universe is its reflexion only; the three states of waking, dreaming and sleeping, are the triple hypostases of the same being (or Divine Existence). 20. There is no law regarding the efficacy of dreams, say how can you determine any rule for ascertaining the results of various dreams. 21. As long as the mind dwells on the appearance of dreams (either in sleep or waking), so long it is troubled with its vagaries; therefore the sage must wipe off their impressions from his consciousness.[1] 22. It is the humour of the mind that gives rise to dreams, like pulsation in air causing the current wind; there is no other cause of dreams nor any laws for governing them; except the sound sleep (or insouciance), when these appearances entirely subside or vanish away. 23. It is the manner of the learned, to impute the cause of the impressions in our consciousness, to external appearances of this thing or that (or ghata patadi &c.); but relying on the doctrine of the causelessness of external objects (or the objective), they prove to be no other than mere imaginations of the subjective mind (or noumenal only). 24. In this therefore there is <no> other law with respect to this, than the appearances of things whatever they be, are generally granted as such by the common sense of mankind (vyávahárikam). 25. Thus there being no law in dreaming, there is some times some truth in some dreams, and at others there is no truth in any of them at all; and in want of any constancy, it is only a fortuitous occurrence. 26. Whatever appears subjectively to one’s self, either from his own nature or by means of artificial appliances; and whatever one is habituated to think of anything in himself, he sees the same in the very form, both in his dreaming as well as waking states. 27. The appearances of things, both in the sleeping and waking states of men, are the mere reflexions of their minds; and they remain the same whether when one is waking or lying in the visionary city of his dreams. 28. It is not enough to call the waking alone as waking, because the dream also appears as waking to the waking soul that never sleeps. (The soul is ever wakeful). 29. So also there is nothing as dreaming, and may be called by that name; it is only a mode of thinking in the Divine Mind, which sees sleeping and waking in the same light.