33. Thus the whole world is entirely the formation of the Divine Mind, and as this mind is the very intellect of the supreme Brahma; so the totality of creation is only the expansion of the mind of Brahma himself.
34. The formless Brahma who is without his beginning and end, who has no reflexion of himself, and is free from disease and decay, is the quiet intellect and the only quiescent Ens of Brahma, that was the whole universe for its body. (Whose body nature is, and God the soul. Pope).
35. The supreme being <is> omnipotent, and so the mind also retains its potency every where, though it remains as empty air.
36. The volitive mind is Brahma, which immediately produces in itself, whatever it wills at any time; and the reproduction of every thing in the mind, is a truth too well known even to boys.
37. Now behold, O Ráma the almighty power of the mind, which at first made itself (or became) a living being by its breathing; and then an intelligent being, by its power of thinking; and next became the living soul, with its body; it made the three worlds, and became the prime male in the form of Brahmá; it became embodied from its aerial form, in the shape of Virát; thus it created every thing in itself of its own will, as men produce all things in their imagination, and see the cities of their fancy in dream.
CHAPTER CXXXIX.
Description of the Dissolution of the World.
Argument:—Predominance of the mind over the vital breath, and the view of final Dissolution in Dream.
Vasishtha related:—Whatever the mind wills, regarding the creation of the world, the same immediately appears before it; whether it be the production of the non-existent to view, or annihilation of existing ones, or the representation of one as the other—pratibháshika.
2. [Now in an answer to Ráma’s question, “how does the mind subsist or have its action or thought without being moved by the vital breath”, he says that] whenever the mind fancies itself as the vital breath, and can neither subsist nor do any thing without its being actuated by the air of respiration; it is then said to be subject to vitality (i.e. to exist with the breath of a living being and no more).
3. It thinks it cannot live long without the association of respiration (as in the state of transient and breathless dream) but must come back to its life and living action (of thinking) with the return of breathing. (The thinking power of the mind is suspended with the breathing, in the states of dreaming and wondrous sight seeing).