31. Whatever is thought of in the vacuity of the Intellect, the same comes to be vividly exhibited therein; such is verily the form of this world, which we conceive in ourself. 32. Virát is verily an aeriform being in himself, and appears to be as wide extended as the vast extent of the universe; and is in his own nature, like a city or mountain, that we see in our dreams. 33. Whatever one thinks himself to be, he conceives in him to have become the same, without his actually being as such, so an actor is seen to play his part in dream, from the concept of his acting on the stage. 34. Whatever be the tenets of the Vedánta, Buddhism, Sánkhya and Saugata systems of the philosophy; and whatsoever may be the doctrine of Tryaksha, Pashupati and other propounders of Ágama sástras; they all agree in acknowledging Brahma, as the giver of the boons that they respectively desire; and all of them obtain the particular object of bliss from the same. Such is the glory of the great God, whose soul fills all bodies, and whose bounty supports them all (lit., whose body comprehends the whole).[3] CHAPTER CLXXIV. THE SAME OR A LECTURE ON NIRVÁNA. Argument:--Subsistence of Brahma after evanescence of the world, likened to the continuance of Intellection after disappearance of dreams upon waking. Vasishtha continued:--The Intellect alone glistened in the beginning, with its thought of creation, appearing as the vision of a dream before it. This was the representation of the three worlds, and a reflexion of the light of Brahma Himself. (The Divine spirit was the archetype, of which the world was an ectype or _réchauffé_). 2. These creations were as the endless billows in the ocean of the Divine Mind, and rising from the fluidity of his omniscience; hence there is no difference between the creation and its absence, nor is there any woe in the one or bliss in the other. 3. As the dream and sound sleep of the soul, do both of them appertain to its sleeping state; when the mind remains as vacant as empty air; so the visible and invisible creation (_i.e._ its presence and absence) are both of them alike in the vacuity of the Intellect (where they both resemble but an empty dream). 4. This world appearing like a city seen in our dream, in our waking state; is not worthy of reliance of the wise, who are well acquainted with its nature of a visionary appearance. 5. And as we find the falsity of the visionary city in the dream, upon our waking, so we come to find our mistake of the reality of the world at last. 6. As upon waking, we come to find the falsity of all our efforts and desires; in the visionary city of our dream; so do we find at last, all our aims and attempts in our waking state in this world, to be equally false and fleeting. 7. If any one assigns any other cause, then why that one does not admit, what he said, is mere fancy.