6. The world shines (or shows itself) before us, like the sights seen in a dream; and the privation of all causes towards the production of the (material) world, prove it to be not otherwise than the phantom of a dream. 7. Thus this pure and immaculate knowledge of the universe, is termed the very Brahma himself (because God is said to be infinite knowledge only. सत्यं ज्ञानमनन्तं व्रह्म). The very same shines as the world, which is not otherwise than that. 8. Thus doth the world remain quite pure and unchanged, from ever before and forever more; and so it is thought and said to be, by the Vedas and all good and great sástras, as also by the joint assent of all thinking men, in all ages and countries. 9. They are the most ignorant fools, and resemble the croaking frogs dwelling in the recess of dark caves and pits; who deny the sole existence of the beings which is impressed in the consciousness of all beings, which is full and perfect every where, and is acknowledged by all great souls. 10. There are many at present, who are deluded by their notions of the appearances of things, and the evidence of their senses, and have fallen into the error of understanding the gross body, as the cause of consciousness and inward impressions (_i.e._ they maintain the objectivity of their knowledge as derived from without, and deny the subjective consciousness derived from within). 11. They are giddy with their wrong notions, and are not worthy of our discourse; because no conversation can be held with them that are intoxicated without intoxication, and are learned with their ignorance or learned fools. 12. When the discourse of the learned, is not capable of removing the doubts of men in all places; such discourse is to be understood as the foolish talk of the universe. 13. He who relies in his belief in the sensibles only, and regards the believer of the invisible as a fool; such a man (_i.e._ the Buddhist or Charvaka), is considered for his unreasonable reasoning, as a block of stone or stony block head. 14. The fool that maintains this (materialistic) doctrine, in opposition to all rational philosophy, is said to be a frog of the dark cave (or as a blind mole of the hole); because he is blind both to the past which is out of his sight, as also to the invisible future and is concerned only what is present before him. 15. It is the veda and the sayings of wisemen, and the inferences of their right reasoning (in support of the invisible), as I have maintained in these lectures, that can remove the doubts in these matters. 16. If the sensible body (_i.e._ its sensation) be consciousness (according to the Buddhist); then why is the dead body unconscious of anything? (To this the Buddhist retorts by saying:) Should the conscious and all pervading soul be the body, then why doth not the dull corpse think as the living body? In reply to this foolish question, it is thus said in the veda: