8. Then as a man lying in darkness, comes to see some circular disks appearing to his sight; so I saw some flimsy dreams flying about and hovering upon me.
9. Being released from the chain of sleep, I fell to a chain of dreams; and saw a hundred shapes of things, arising in my spirit, as the shapes of unnumbered waves and billows, rise in the bosom of the sea.
10. Very many forms of visible things, appeared in the cell of my consciousness; as a great many flying things are seen to be volitant in the still and motionless air.
11. As heat is inherent in fire, and coldness is innate in water, and as fluidity is characteristic of liquids, and pungency is immanent in pepper &c.; so is the world inborn in Brahma.
12. The nature of the Intellect being uniform and selfsame in itself; the phenomenal world is engrained in it, as the dream of a new born child, presents itself to the sight of a sleeping man. (Sight is here applied to the mind’s eye).
13. The Huntsman rejoined:—Tell me sir, how is it possible for the Intellect to have the sight of anything in its state of sound sleep, since dreams never occur in the mind except in the state of slight and light sleep.
14. Again in the state of sound sleep both of yourself, as also of the person in whose heart you dwelt; how could the sight of the creation appear to you (or has the term sound sleep any other sense than the state of utter nescience?) (Sound sleep is the state of utter insensibility or anaesthesia—gloss).
15. The sage replied:—Know that creation is expressed by the words, viz. jáyati is born, bháti appeareth, and kachati shineth; and are applied indiscriminately to all material things, as pots and pictures (घट पट) as well as to the world also; all these words are used to express a duality (or something different as proceeding from Unity), by men whose brains are heated with dualism, or the notion of a duality (as different from the nature of the Unity or the only One).
16. Know that the word játa or born means only being (sattwa), and its synonyms are prádurbháva—manifestation, which is derived from the root bhu to be.
17. Now the meaning of Bhu is being, which expresses the sense of being born also, and the sarga meaning production or creation, it is same with being also.