49. The all pervading Intellect is ever situated, in the minds of the sages, whose souls are full with the presence of the One supreme spirit; and it is that Intellect, which conceived in itself the idea, which passes under the name of the world. 50. The knowledge of the felicity of the world, like that of a dream upon waking, is attained with delight, but the want of this knowledge, as of some bad dream at the time of sleeping, makes us uneasy all the while. 51. The silent saint that knows the truth, is always in the selfsame state of tranquility, whether he be walking or sitting any where, or remain in the states of waking and sleeping. 52. The wise man that remains indifferent to everything, and sits content even in his distress; and cares not whether he lives or dies, has nothing whatever either to gain or lose. 53. The wise man, who is outwardly employed in worldly affairs, without taking any thing to heart, and neither parts with nor craves anything; remains inactive in his active life. 54. Utter indifference is characteristic of the wise man, just as heat and cold, are natural to fire and snow, and this habit of the mind, is not acquired by practice or education. 55. He who is not by his nature, of this disposition of his mind, is ever ignorant of truth; and ignorance of this truth, is the sign of a character, that <is> inclined to base desires. 56. The truly wise man, remains perfect and pithy in his own good nature; he is quite satiate with the sweet ambrosial draught, of his transcendent tranquility; he is sedate in his mind, and without his varying desires of this thing or that. CHAPTER CLXXII. ESTABLISHMENT OF THE IDENTITY OF THE DEITY AND THE WORLD. Argument:--The world a Pantheon or full with the fullness of God; and our erroneous conception of its materiality. Vasishtha continued:--The world is devoid of any material element, as the earth and others; and I ween the first creator to be the Mind only, which is the fruitful tree of desires. 2. The word mind derived from the act of minding, came to be used afterwards as a name for the thinking power, as it was from the whirling of waters, that is got the name of a whirlpool. 3. It is by its connection with the Intellect, that it has its understanding and the other faculties; or else it would <be> as blank as the void of the air, which could have no dust were it not for the earth underlying it. 4. The mind is neither the body nor heart, nor the senses nor desires nor even has it any of these; and though these are commonly attributed to it, yet in its true sense, it is devoid of all properties. 5. How can reminiscence be the cause of reproduction of the world? The former creator or Brahmá, being liberated or extinct with the extinction of that world, could not have retained his reminiscence of it; nor could the new creator of the new world, possibly have any remembrance of what he knew not all. (There have been many by gone Brahmás before).