22. But the difference between thy dream or vision and spectrum of Brahma, consist in the former representing the figures of thy previous thoughts alone, which disperse and vanish upon thy waking; but the universe which is exhibited in spectrum of Brahma, is not so evanescent as that of other. 23. What is thing then we call the body, and how does it appear into us in the shape of something in our dream; and why doth anything appearing as a reality in dream, appear as nothing and vanish as an error upon our waking. 24. There is no waking, sleeping or dreaming, nor any other condition of being, in the _Turíya_ or transcendent state of Brahma [as in those of the divine hypostases of Brahmá, Virát and others]. It is something as the pure and primeval light and as the transparent air, all quiet and still, [as the infinite eternity]. 25. It is the same as the unknown and inscrutable light, which shows and glows before us to this day; It is the same primeval and primordial light, that showed first the sight of the world to view, as if it were a dream in the gloom of night. (Light was nature’s first born, and brought forth all nature from it). 26. As in passing from one district to another, the body though proceeding onward, is ever in the midst of its circuit, and yet never fixed at any spot; so are all things in their endless rotation in this world, whether singly or collectively. 27. The sight of the world, like that of a dream, presents <a> favourable aspect to some minds, but it presents a clear and serene prospect to men of unclouded intellects. 28. The vacuum as well as the plenum of objects, and the reflexion as likewise the eclipse or adumbration of things; the existence and inexistence of the world and matter, and the unity and duality of the divine entity, are all but the extraneous phases or aspects of the same vacuous intellect. 29. The world is entirely or completely evolution from the fulness of the deity; and stands as a complete counterpart of the original; it is neither a shining or unshining body by itself, but is as bright as the contents of a crystal within its bowels. 30. Wherever there is the evolution of the world in the intellect, there is the presence of the subtile soul also at that place, and whenever there is a jot of thought anywhere, it is attended with the thought of the world also. (The mind and soul are one with creation, and the same thing). 31. The vacuum of intellect is present everywhere (pervading and comprehending the whole). And this omnipresence is the divine presence (which engrosses and envelopes this all) which is termed the world. [The word world-jagat passing [in our right], is spiritually _sánta_ or quiet]. 32. The divine soul is as quiet and unchangeable, as this universe is stable and stationary; and it is the fluctuation of the supreme mind, which causes these variations in the face of the city of the divine will [or the world].