30. Considering the world as synonymous with Brahma in our minds, we find their identity (in the same manner), as one finds by taste the pepper and its pungency to be the same thing. 31. Such being the state of the unreality of the mind and its cognizables, their reflexions upon each other (_i.e._ of the mind upon the object and those of the object on the mind), are equally untrue as the shadow of a shadow. (Here is an utter negation of perception and perceptibles. There being no material subtratum, the shadowy scene of the world is a mere mental synthesis. Berkeley).[9] 32. Know Brahma to be smaller than the smallest atom, and minutest of minutest particles. He is purer than air, and more tranquil than the subtile ether which is embosomed in him. 33. Unbounded by space and time, his form is the most extensive of all. He is without beginning and end, and an ineffable light without brightness in it. (He is the light of lights). 34. He is of the form of intellect—_chit_ and life eternal, without the conditions and accidents of vitality—_jívatá_. The Divine Mind has its will eternal, and is devoid of the desires of finite minds—_chittata_. 35. Without the rise of the intellect (_i.e._ its development), there is neither vitality nor understanding, no intellection nor any organic action or sensation, and no mental desire or feeling whatever (all of which are but products of the intellect or Ego). 36. Hence the Being that is full of these powers (and without which no power has its display), and who is without decline or decay, is seen by us to be seated in his state of tranquil vacuity, and is rarer than the rarefied vacuum of the etherial regions. 37. Ráma said:—Tell me again and more precisely of the form of this transcendental Being, who is of the nature of infinite intelligence, and which may give more light to my understanding. 38. Vasistha said:—I have told you repeatedly, that there is one supreme Brahma, the cause of causes, who remains alone by himself, when the universe is finally dissolved or absorbed in him. Hear me describe Him fully to you. 39. That which the Yogi sees within himself after forgetting his personality, and repressing the faculties and functions of his mind, in his _Samádhi_—meditation, is verily the form of the unspeakable Being. 40. As the Yogi who is absorbed in his meditation in absence of the visible world, and in privation of the viewer and visibles, and sees the light shining in himself, even such is the form of that Being. 41. Who having forgotten the nature of the living soul—_jíva_, and his proclivity towards the intelligibles, remains in the pure light and tranquil state of his intellect (as in Yoga), such is the form of the Supreme Spirit. 42. He who has no feeling of the breathing of the winds, or of the touch or pressure of any thing upon his body; but lives as a mass of intelligence in this life; is verily the form of the Supreme.