73. Whatever is thought of by the pure intellect, must be likewise of a purely intellectual nature also; and there is nothing that can do it otherwise (or convert it to grossness), as they defile the pure metal with some base alloy. 74. We are apt to have the same conceptions of things in our consciousness, as we are accustomed to consider them, and not of what we are little practiced to think upon; hence we conceive all that we see in our dreams to be true, from our like conceptions of them in our waking state. (It is thus that we conceive this purely ideal world as a gross body, from our habit of thinking so at all times). 75. It is by uniting one’s intellectuality, with the universal and divine intellect, and by the union of the subjective and objective and their perceptibility in one’s self, by means of the _tripúti yoga_, that we can see the world in its true light. 76. One universal and vacuous intellect, being all pervading and omnipresent, is the all seeing subject and all seen objects by itself; hence whatever is seen or known to be anywhere, is the very verity of the intellect and no other. 77. As oscillation is inherent in air, and fluidity is immanent in water; so is amplitude intrinsical in Brahma, and the plentitude is innate in the Divine mind. 78. Even I am Brahma also in his self manifest form of Virát, which embodies the whole world as its body; hence there is no difference of the world from Brahma, as there is none between air and vacuity. 79. As the drops of water as a cataract, assume many forms and run their several ways; so the endless works of nature take their various forms and courses, at different places and times. 80. All beings devoid of their senses and understanding, issue as waters of the waterfall, from the cascade of the divine mind; and remain forever in their uniform courses, with the consciousness of their existence in Brahma. 81. But such as come forth from it, with the possession of their senses and intellects in their bodies, deviate in different ways like the liquid waters, in pursuit of their many worldly enjoyments. 82. They are then insensibly led, by their want of good sense, to regard this world as theirs (_i.e._ the sphere of their actions, कर्म्मक्षेत्र); being ignorant of its identity with the uncreated spirit of God. 83. As we see the existence and distribution of other bodies in us, and the inertness of stones in our bodies; so the Lord perceives the creation and annihilation of the world, and its inertia in himself. 84. As in our state of sleep we have both our sound sleep and our dreams also; so doth the divine soul perceive the creation as well as its annihilation, in its state of perfect rest and tranquility. 85. The divine soul perceives in its state of tranquility, the two phases of creation and destruction, succeeding one another as its day and night; just as we see our sleep and dreams recurring unto us like darkness and light.