35. This Virinchi or the creative power is of the form of the mind manas, as the mind itself is of the form of Virinchi also. It has no connection with any material substance, which is a mere creation of the imagination. (That is to say, matter is an imaginary substance or substratum of qualities only).
36. All visible things are contained in the bosom of the mind, as the lotus-bud and blossom reside in the seed of the lotus. Hence there is no difference between the mental and visible appearances of things, nor has any one ever doubted of it any where.
37. Whatever things you see in a dream, whatever desires you have at heart and all the ideals of your fancy, together with your ideas, notions and impressions of the visibles, know your mind to be the receptacle of them all.
38. But the visible objects relating to the option of the mind (i.e. which are desirable, to every one), are as baneful to their beholder, as an apparition is to a child (i.e. they are equally tempting and misleading to all).
39. The ideal of the phenomenal drisyadhi, developes itself as the germ contained in the seed and becomes in its proper time and place a large tree (comparable with the great arbor of the world known as sansáramahí ruha or Vriksha).
40. If there is no rest with what is real, there can be no peace with the phenomenals which are full of troubles, and give no solace to the mind. It is impossible that the feeling of the perception of visibles will be ever lost to their perceiver (observer), though its subsidence only is said to constitute liberation.
CHAPTER IV.
SECTION I.
Description of the Night-fall.
Válmíki related:—
While Vasistha—the leading sage, was thus going on with his lecture without interruption, the whole assembly was intent upon listening to it with a fixed tone and tenor of their minds.