18. This stupendous form was composed of all beings, whether of the moving or unmoving kinds.
19. He beheld all things comprised in himself, as they are seen in dream or reflected in a mirror; and the triple world appeared in his person, as the picture of a city newly printed on a plate.
20. He saw the three worlds in his heart, as they are seen in a looking glass; together with all things contained therein, in their vivid colours of many kinds (viz. the view, viewer and the act of viewing;—the doer, deed and the action of doing;—the enjoyer, enjoying and the enjoyment).
21. He observed minuter atoms subsisting within the minute atoms; and stupendous worlds also on high, clustering together in groups and rings.
22. These being seen in ignorance of their natures; appear as gross material bodies; but viewed in the clear light of their essence, they prove to be the display of the divine mind only.
23. Thus the viewer who views the world, in the light of Brahma, finds this view of it, as a vision in this dream; and comes to know that there is no real viewer to view of it, nor any cause thereof nor any duality whatsoever.
24. All these that appear all around us, are quite quiescent in their nature, and in the Divine spirit alone as their main substratum; they are all situated in the universal soul from eternity to eternity.
25. Myriads of worlds that are situated in the Divine spirit, appear to be settled without the same; just as the waves of the sea, rise above its waters and scatter its salt spray in the air.
CHAPTER CLXXVII.
Brahma-Gítá. Description of divine nature.
Argument:—The fallacy of assigning a cause to the causeless world; which is likened to a dream of the Divine Mind.