19. As there is no difference between the outside and inside of a fruit (both of which is the same thing); so there is no shade of difference betwixt Brahma and the universe (the one pervading and the other pervaded by his spirit). 20. As the billow is contained in and composed of the water and the pot of the earth, so the world being contained in Brahma, it can not be said as null and void, but full of the spirit of God. 21. The comparison of earth and water does not agree corporeally with the spiritual essence of God, whose vacuous spirit contains and comprises the whole (_Visva_) within itself, as those elements do their component parts and productions. 22. Now as the sphere of the intellect is clearer and brighter far than the spheres of air and empty space; so the sense and idea of the word world as situated in the divine mind, is clearer in a far greater degree than this visible world appears to us. 23. (In answer to the third question with regard to the want of intellect), it is said thus:—As the pungency of pepper is perceived by one who tastes it, and not by him who has never tasted it; so the minutiae of the Intellect are known in the intellectual sphere by a cultivated intelligence, and by none who is without it. 24. Thus the Intellect appears as no intellect to one who is devoid of intelligence in himself (_i.e._ one having the Intellect, does not perceive it without a cultivated understanding). So this world is seen in the spirit of God or otherwise, according as one has cultivated or neglected his spiritual knowledge. 25. The world as it is, is seen either in its outward figure or in a spiritual light, as other than or the same with Brahma (by the materialist and spiritualist); but the Yogi views it in its fourth (_turíya_) state of _susupta_ or utter extinction in his unconscious soul. 26. Therefore the Yogi, though leading a secular life, remains somnolent (_Susupta_) in his soul, and tranquil (_Sánta_) in his mind. He lives like Brahma unknown to and unnoticed by others, and though knowing all and full of thoughts in himself, he is as a treasury of Knowledge, unknown to the rest of mankind. 27. (In answer to the question how corporeal beings could proceed from the incorporeal Brahma). Vasishtha says:—As waves of various shapes rise and fall in the still and shapeless breast of the sea, so innumerable worlds of various forms, float about in the unaltered and formless vacuity of Brahma’s bosom. 28. From the fullness of the Divine soul (_Brahmátmá_), proceeds the fullness of the living soul (_Jívátmá_), which is formless also (_nirákriti_). This aspect of Brahma is said to be owing to the purpose of manifesting himself (as living in all living beings). 29. So the totality of worlds proceeding from the _plenum_ of Brahma, there remains the same sum total also as the plenitude of Brahma himself.