38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a _nimesha_ is a _nimesha_ and a _Kalpa_ is a _Kalpa_). 39. Sometimes a twinkling—instant represents a Kalpa, when it is fraught with the acts and thoughts of an age; as an extensive country of many leagues, is pictured in miniature or in a grain of the brain. 40. The course of a long _Kalpa_, is sometimes represented in the womb of a _nimesha_ instant; as the period of the building of a great city, is present in the small space of the mind’s remembrance, as it is in the bosom of a mirror. 41. As little moments and Kalpa ages, high mountains and extensive _yojanas_, may abide in a single grain of the intellect; so do all dualities and pluralities unite and meet in the unity of God. 42. That ‘I have done this and that before’, is an impression derived from the thought of our actual actions and activity at all times; but the truth thereof becomes as untrue as our doings in the dream. (This to prove that all _vyávahárika_ or customary events, are real untruths; being but _prátibhásika_ or phenomenal appearances only). 43. It is calamity that prolongs the course of time, as our prosperity on the otherhand diminishes its duration; as the short space of a single night, appeared as a period of twelve long years to king Haris Chandra in his misery. (The fallacy of human conception of the length or shortness of time). 44. Anything appearing as a certain truth to the mind, stamps the same impression in the soul, as the sense of some golden jewellery, becomes more impressive in the soul than the idea of its gold. (The fallacy of our perceptions, creating errors in the judgement of the understanding). 45. There is nothing as a moment or an age or as near or afar to the soul; it is the conception in the minute intellect (or the working of the mind), that creates their length or brevity and their nearness and remoteness. (As a year of men is a day of Gods, and such a year of these makes a day of Brahmá; while there is no measure of time or space in the infinity of the Divine mind). 46. The contraries as light and darkness, nearness and distance, and a moment and an age, being but varied impressions on the unvaried percipient mind, have no real difference in them. (They are as unreal as the various evanescent hues of the recipient and reflexive clouds. So no colour is real chromatics or Science of colours). 47. All things or objects which are perceptible to the senses, are called to be evident or apparent; and those which lie beyond them, are said to be imperceptible or unapparent. But visual sensation is not selfevident, except the vision of the intellect, which is the real essence. (In answer to the question “What is perceptible and unreal?” Answer—All what is apparent, is untrue).