23. Who though full of intelligence, appears to stand as an unconscious huge rock before us; and who though quite subtile in his nature, seems as some gross body to our conception: such is the form of the Supreme soul (that you want to know). 24. That which encompasses the inside and outside of every thing, and assumes the name and nature of the very thing to itself, is verily the form of the Supreme (that you want to know). 25. As light is connected with sunshine and vacuity with the firmament and as Omnipresence is present with every thing and every where: such is the form of the Supreme spirit (that you want to know). 26. Ráma asked:—But how are we to understand that He who bears the name and nature of absolute and infinite reality should yet be compressed within any thing visible in the world, which is quite impossible to believe? 27. Vasishtha replied:—The erroneous conception of the creation of the world, resembles the false impression of colours in the clear sky; wherefore it is wrong, O Ráma! to take a thing as real, of which there is an absolute privation in nature. 28. It is the knowledge of Brahma that constitutes his form, or else there is no act of his whereby he may be known to us (the universe being but a development of himself). He is entirely devoid of any visible form, and therefore there is no better course for any one than to know him as truth. 29. After an absolute negation of the visibles comes to be known (_i.e._ after disappearance of the traces of phenomenals from the mind), there remains a pre-eminent object of conception, which is inborn and manifest of itself. 30. This concept (of the Super-eminent) has oftentimes no reflexion, owing to its having no visible appearance; and at others it is not without its reflexion on the mirror of the mind (which has received its image). 31. No body has ever conceived this transcendent verity in himself, who has not at the same time been convinced of the impossibility of the existence of the visible world. (_i.e._ Conviction of the nullity of the phenomenal alone, leads to the perception of the Reality). 32. Ráma rejoined:—Tell me, O sage! how the existence of so many extensive worlds composing the visible Universe, can be thought of as unreal, or comprised in the _chinmátram_ (or minutiae of the divine mind), as the mount Meru in the sesamum seed. 33. Vasishtha replied:—If you will but stay a few days in the company of holy men, and study the sacred Sástras with a steady mind with me: 34. Then I will purge away this false view of the visibles from your understanding, like the delusive mirage from one’s sight. This absence of the view will extinguish your sense of being the viewer, and restore you to your intelligence alone. 35. When the viewer is united with the view, and the view with the viewer, there then turns out an unity of the duality, and the duality blends into an inseparable unity.