39. It is well known to all that an unflinching meditation, having even the firmness of a rock, can have no durability, in the practice of the Yogi owing to his worldly propensities. 40. Even the _nirúdha_ or steadfast meditation which has attained the fixedness of a rock, cannot advance one step towards the attainment of that tranquillity which has no bounds to it. (_i.e._ The everlasting bliss of liberation or _moksha_). 41. Thus the sight of phenomena being altogether irrepressible, it is a foolish supposition of its being suppressed by practices of _Jap-tap_ or prayers and austerities and the like acts of devotion. 42. The idea of the phenomena (_drisyadhi_), is as inherent in the mind of the spectator of the visible world, as the seeds of the lotus flower are contained in the inner cells of the pericarp. 43. The ideal of the phenomenal world (_drisyadhi_), lies as hidden in the minds of the spectators of the outer world, as are the in-born flavour and moisture of fruits, the oil of sesamum seeds; and the innate sweet scent of flowers. 44. As the fragrance of camphor and other odoriferous substances inheres in their nature, so the reflexion of the visible world resides in the bosom of the intellect. 45. As your dreams and desires rise and subside of themselves under the province of your intellect, so the notions of things always recur to your mind from the original ideas of them impressed in the seat of the visibles (the mind). 46. The mental apparition of the visible world, deludes its beholder in the same manner, as the visual appearance of a spectre or hobgoblin, misleads a child (to its destruction). 47. The notion of the visible world gradually expands itself, as the germ of the seed shoots forth in time, and spreads itself afterwards in the form of a plant. 48. As the minute germs and animalcules, which are contained within the bosoms of fruits and embryos of animals, expand themselves to wonderfully beauteous forms afterwards, so the seed of this world (originally) lying hid in the Divine Mind, unfolds itself in wonderful forms of the visible phenomena in nature. CHAPTER II. DESCRIPTION OF THE FIRST CAUSE. SECTION I. NARRATIVE OF THE AIR-BORN AND AERIFORM BRÁHMAN. Vasishtha resumed:—Hear me Ráma; now relate to you the narrative of one Ákásaja or air-born Bráhman, which will be a jewel to your ears, and enable you the better to understand the drift of the book of Genesis. 2. There lived a Bráhman Ákásaja by name, who sat always reclined in his meditation, and was ever inclined to the doing of good to all creatures. 3. Finding him long-lived, Death thought within himself saying:—It is I alone that am imperishable, and devour all things one by one. 4. How is it that I cannot cram myself with this air-born, wherein I find my teeth as blunt in him, as the edge of a sword is put to the bluff by the solid rock.