73. He from whom time has its counting and the visibles have their view; by whom the mind exercises its thinking powers, and by whose light the world is enlightened; is the Supreme. 74. Whatever forms, figures and their actions, whatsoever flavours and odours, and what sounds, touch, feelings and perceptions soever, you are sensible of, know them all and their cause also to be the Supreme. 75. You will be able to know your soul, O good Ráma! if you will take it in the light of the sight or faculty of vision, that lies between the looker and the object looked upon. 76. Know it as increate and indestructible, and without beginning and end. It is the eternal and everlasting Brahma and bliss itself. It is immaculate and infallible, highly adorable and unblamable in its nature. It is beyond all description and a mere void in its form. It is the cause of causes and a notion of something that is unknowable. It is the understanding, and the inward faculty of the intellect or the mind. (_i.e._ It is a spiritual substance and must be known in the spirit). CHAPTER X. DESCRIPTION OF THE CHAOTIC STATE. Ráma said:—That which remains incident to the Universal dissolution (_mahá-pralaya_), is commonly designated by the term “formless void.” 2. How then said you, there was no void, and how could there be no light nor darkness neither? 3. How could it be without the intellect and the living principle, and how could the entities of the mind and understanding be wanting in it? 4. How could there be nothing and not all things? Such like paradoxical expressions of yours, have created much confusion in me. 5. Vasishtha said:—You have raised a difficult extra-question, Ráma! but I shall have no difficulty to solve it, as the sun is at no pains to dispel the nocturnal gloom. 6. On the occasion or the termination of a great _kalpa age_, when there remains That Entity (the _Tat sat_) of God, it cannot be said to be a void, as I will now explain to you. Attend Ráma and hear. 7. Like images carved in bas-relief upon a pillar, was this world situated _in relievo_ of That Entity, and cannot be said to have been a void.[6] 8. Again when there was the representation of the plenitude under the appellation of the world at any place (in the essence of God), and be it real or unreal, it could not have been a void and vacuity. 9. As a pillar with carved or painted figures, cannot be said to be devoid of them; so Brahma exhibiting the worlds contained in him, can not become a void. (_i.e._ As a pillar is not devoid of figures which has carved images on it; so Brahma is not a void, having the worlds contained in him. This is a negative enthymem).