45. Because this world which appears to contain these moving and unmoving beings, and abounds in various races of gods, Asura—giants and Kinnara—pigmies. 46. All these together with the Rudras and other demigods, become invisible and lose themselves in nothing at the ultimate dissolution of the world. (This final disappearance _tirobháva_ of all things, proves their present appearance _ávirbháva_ to be mere phantoms of our brain. Gloss). 47. Then there remains a moist and hollow deep, without light and thick spread with mist; all undefinable and undeveloped, save something which is Real and lasts for ever. 48. There was no air nor form of any thing, no sight nor any thing to be seen. There were not these multitudes of created and material beings, that appear to be endless and everlasting to view. 49. There was a nameless self, the fullest of the full in its form; it was no _ens_ nor _non ens_, no entity nor non-entity, no reality nor unreality neither. 50. It was mere intellect without its intellection, infinite without decay, auspicious and full of bliss. It was without its beginning, middle and end, eternal and imperishable. 51. In him this world is manifest as a pearly goose in painting; He is and yet is not this (creation), and is the soul of both what is real as well as unreal. (_Sadasadátman_). 52. He is without ears, tongue, nose, eyes and touch, yet he hears, tastes, smells, sees and feels every thing in all places and at all times. 53. He is also that (intellectual) light (_chidáloka_), whereby the form of that real as well as unreal Being—_sadasadátma_ is discerned by us in his perspective of creation, as one without beginning or end, and presenting a representation that is without any colour or shade. [4]54. He is that vacuous Soul who views the worlds as clearly, as the yogi beholds Him in the form of ineffable light, with his half closed eyes, and fixing his sight to the midst of his eyebrows (in his _khecharí mudrá_ or aerial mode of meditation). 55. He is the cause of all, and whose cause is as _nil_ as the horns of a hare; and whose works are all these worlds, like so many waves of the sea. 56. His light is ever shining every where, and he has his seat in the human heart; and it is from the candle light of his intellect, that all the worlds derive their light. 57. It is He without whose light the sun would dwindle into darkness; and whose existence alone gives the world its appearance of a mirage. 58. It is his pulsation that vibrates throughout the universe, and it is his inertia that stops the course of the whole; it is on that pivot that the world has its revolution, just as the turning round of a fire brand describes a circle. 59. His nature is pure and unchangeable; and the works of creation and destruction, are mere acts of his volition (_Vilása_), in the persons of Brahma and Hara.