80. Ráma answered:—I see that the things seen in waking, do not appear the same in dreaming; but tell me sir, why they seem to resemble those that have been seen before.
81. Vasishtha replied:—It is neither the notion nor idea of anything, that appears as a reality in our minds; but the inherent impression of the world in the soul, that exhibits it to us from first to last.
82. Ráma said:—I find it now, that this world is no better than a dream; but tell me sir, how to remedy our fallacy of its reality, which holds us fast as a goblin.
83. Vasishtha replied:—Now consider how this dream of the world has come into vogue, and what may be the cause thereof; and knowing that the cause is not different from its effect, view this visible creation in the light of its invisible origin.
84. Ráma said:—But as the mind is the cause of the sights, seen in our dreams in sleep, it must therefore be the same with its creation of this world, which is equally unsubstantial and undecaying as itself. (The world is the permeation of the Divine mind—its maker or pervader).
85. Vasishtha replied:—So it is, O most intelligent Ráma, the world is verily the manas—mens or the mind of God, which is no other than the consolidation of the Divine Intellect or intelligence. Thus the world being situated in the mind, and this in that, it is this mind only that exhibits these dreamlike shows, which originate from it, and have no other source besides.
86. Ráma rejoined:—But why am I not to think the identity of the world with Brahma himself, as there is the identity of the divine mind with him, and that of the mind with the creation. And likewise as the relation of sameness subsists between a component part and its ensemble or the integral whole, as there is between the branch of a tree and the tree itself? (because these are but parts of one undivided whole). But it would be absurd to identify the undivided and formless Brahma, with the divided and formal world.
87. Vasishtha replied:—It is impossible, O Ráma, to identify this frail world with the eternal Brahma, who is increate to identify this perishable, quite calm and quiescent and intact in his nature.
88. Ráma added:—I come to find at last and by a haphazard, my erroneous conception of the world from first to last; as also the error of my attributing the qualities of activity and passivity, to the nature of the transcendent being.
89. Vasishtha concluded with saying:—Now I have fully exposed the erroneous views of the world (entertained both by the wise and ignorant), both by the elegance of my poetical diction, as also by the enlightening reasonings of the learned; both of which are calculated to remove the mistaken views of the vacuity and delusion of the world, by establishment of the truth of the whole, as being composed of essence of the One sole and Supreme entity.