6. Tell me why the elements are of different forms and qualities and why the empty air, space and time have no forms nor properties of theirs; what makes the wind so very fleet, and what is the cause of the motions and actions of waving bodies. 7. How came the sky to be a vacuum only, and why is the mind of the same nature also; these are all the various natures and properties of things, <that> require to be well explained from my knowledge therein. 8. Vasishtha replied:--You have well asked these questions, Ráma, as they naturally suggest themselves to every inquirer after truth; but tell me in one word, why do you see the varieties of earth and sky, as well as of all other things that you see in your dream. 9. Whence do you see the waters in your sleep, and how are the pebbles scattered about you in your dream; why do you see the flaming fires in your vision, and all sides of heaven appearing before your sight. 10. Say how you have the idea of time in your dreaming, and perceive the actions and motions of persons and things at that time; and tell me from where do all those accidents proceed, that you see to occur in your sleeping and dreaming moments. 11. What is it that creates, produces and gives the formless dream its fascinating form, and then dissolves it to nothing at last; you find it produced and presented to your view, but cannot say how it acts and of what stuff it is composed. 12. Ráma replied:--The dream of the dreaming world, has no form nor position of its own; its soul and substance is mere void, and the earth and rocks which it presents to sight, are nil and _in nubibus_ (and leave not a rack behind). 13. The vacuous soul only, is its sole cause, which is likewise as formless and supportless like itself; The formless void is never in need of a support for it. 14. Nothing whatsoever of it is ever produced, nor bear any relation with our consciousness; they are the reflexions of the intellect only, and are situated in the recess of the mind. 15. The mind is the evolution of the intellect, which reflects the images of things in the form of ideas upon the mind; hence the notions of time and space, and of air, water, hills and mountains, are all reflexions of the intellect upon the mind. 16. Our consciousness is also a void, and receives the impressions of vacuum in the form of its vacuity; and those of the stone, air and water, in the forms of their solidity, fluidity and liquidity. (_i.e._ The vacuous mind receives and retains only the abstract ideas of all concrete bodies in the universe). 17. In reality there is nothing as the earth or any solid body or its form or sight in existence; but they all exist in their abstract states in the great void of the intellect, and are equally void in their natures with itself. 18. In fact there is nothing in reality, nor anything which is visible to sight, there is only the infinite vacuity of intellect, which represents all things in itself, and is identic with all of them.