7. Though all things appear to be acting in their various ways, yet they are as motionless as the unmoving vacuum; and though the world appears to be formed of the five elements, yet it is but a void and devoid of its quintessence. 8. The world with its fulness of things, is but a congeries of your conceptions; it is full with the all pervasive and pellucid Intellect, which shows the visions of great cities, like the vacant sights in our dream (or as a dumb and shadowy show, without any sound or substance in it). 9. It is full of action and motion, without any activity or mobility in it, like the passing city of our imagination; it is the air built castle of our error, and as the fairy land in our dream. 10. It is a false conception or notion of the mind, and as the fading shadow of a fairy; it is creation of our fancies, but altogether unsubstantial in its substantiality. 11. Ráma rejoined:--I ween this world as a waking dream, and reproduction of our remembrance of it; because it is reminiscence of the past only, that presents the absent to our view, and brings the outer objects to our knowledge. (Hence remembrance is the cause of resolving everything to our knowledge of them). 12. Vasishtha replied:--No Ráma, it is the reflexion which the glassy mirror of the Intellect, casts before us at anytime, the same appears to us even then in its vacuous form; and there is no idea or thought of anything, that lays a firm hold on the mind, or has its foundation there. (Refutation of innate conceptions and prior reminiscence). 13. Therefore the phenomenon always belongs, to the noumenon of the Supreme spirit; and the fluctuating phenomenals ever abide in it, as the undulating waves play in the calm waters of the sea. 14. The uncaused world, exists of itself in the Supreme soul; and becomes extinct of itself, in the vacuity of the universal soul. 15. The world is viewed in the same light by every one, as it is reflected in himself, hence the ignorant are always in fault in having a wrong view of it; but not so the wise, who know it as nothing. 16. Again the lord god Brahma himself, has exhibited the lucid nature of his being, according to the four states or conditions, which are natural to the soul. 17. These are the three states of waking, dreaming and sleep, together with a fourth called-the _turíya_ or the state of sound sleep, and these names are applied to the soul by the Supreme soul itself. 18. But in reality none of these quadruple states, belongs either to the Divine or the living soul, which is always tranquil, and which is of the nature of an indefinite void. 19. Or it may be said in respect to the soul, that it is either always wakeful, or in its ever dreaming state; or in a state of continuous rest and sleep. (The Divine soul never sleeps. Sir W. Jones. The ever wakeful eyes of Jove. Homer).