14. He had then his egoism, and egoistic sense in himself; and this was the knowledge of himself as an unit, which is an act of delusion only. 15. Then he thought himself, as changed to the conditions of the understanding, mind and ego, as in his dream; and was inclined of his own option, to impose mutability upon his immutable nature. 16. He then saw in his mind as if in dream, the five senses attached to his body; these are as formless as the appearance of a mountain in dream, which the ignorant are apt to take as a solid body. (The five formless faculties of sense, are thought to be composed of the five organs of sense by the gross corporealist). 17. Then he beheld in the atom of his intellect, that his mental body (or his mind), was comprised of the three worlds; in their aerial or abstract forms, apparent to view, but without their substance or solidity or any basis at all. (This is the mental form of Virát--cosmos). 18. This stupendous form was composed of all beings, whether of the moving or unmoving kinds. 19. He beheld all things comprised in himself, as they are seen in dream or reflected in a mirror; and the triple world appeared in his person, as the picture of a city newly printed on a plate. 20. He saw the three worlds in his heart, as they are seen in a looking glass; together with all things contained therein, in their vivid colours of many kinds (_viz._ the view, viewer and the act of viewing;--the doer, deed and the action of doing;--the enjoyer, enjoying and the enjoyment). 21. He observed minuter atoms subsisting within the minute atoms; and stupendous worlds also on high, clustering together in groups and rings. 22. These being seen in ignorance of their natures; appear as gross material bodies; but viewed in the clear light of their essence, they prove to be the display of the divine mind only. 23. Thus the viewer who views the world, in the light of Brahma, finds this view of it, as a vision in this dream; and comes to know that there is no real viewer to view of it, nor any cause thereof nor any duality whatsoever. 24. All these that appear all around us, are quite quiescent in their nature, and in the Divine spirit alone as their main substratum; they are all situated in the universal soul from eternity to eternity. 25. Myriads of worlds that are situated in the Divine spirit, appear to be settled without the same; just as the waves of the sea, rise above its waters and scatter its salt spray in the air. CHAPTER CLXXVII. BRAHMA-GÍTÁ. DESCRIPTION OF DIVINE NATURE. Argument:--The fallacy of assigning a cause to the causeless world; which is likened to a dream of the Divine Mind. Ráma rejoined:--If the world is without a cause, and proceeds of itself from the essence of Brahma, as our dreams, thoughts and imaginations, proceed of themselves from the nature of our minds.