29. Both of these being insensible in their natures, there is no difference between them: and they both disappear or join with one another before the light of intellect. They disappear before the intellectual light of the Yogi, who perceives no physical light or darkness in his abstract meditation under the blaze of his intellect. They join together as light and shade,—the shadow inseparably following the light. The adage goes, _Zer cheragh tariki_:—there is darkness beneath the lighted lamp. 30. The sun of the intellect, shines by day and night without setting or sleeping; It shines in the bosom even of hard stones, without being clouded or having its rise or fall. 31. The light of this blazing soul, has lighted the sun, which diffuses its light all over the three worlds; it has filled the capacious womb of earth with a variety of provisions, as they lay up large panniers of food in a store-house. (_i.e._ It is the sun-light that grows and ripens all things for our food). 32. It enlightens darkness without destroying itself, and the darkness that receives the light, and becomes as enlightened as light itself. (This passage is explained both in a physical as well as spiritual sense. The light dispelling ignorance and the gloom of nature). 33. As the shining sun brings the lotus-buds to light, so the light of the Divine Spirit, enlightens our intellects, amidst the gloom of ignorance which envelopes them. 34. And as the sun displays himself by making the day and night by his rise and fall, so does the intellect show itself by its development and reticence by turns. 35. All our notions and ideas are contained in the particle of the intellect, as a healthy seed contains the leaves and fruits and flowers of the future tree in its breast. 36. These and all the powers of the mind, develope themselves in their proper times, as the fruits and flowers make their appearance in spring and proper seasons—_khandas_. (The Hindu festivals of Khanda pálás, are celebrated in honour of the returning seasons, and continue as a relic of the primitive agricultural state of society). 37. The particle of divine spirit is altogether tasteless, being so very vapid and void of qualities; yet it is always delectable as the giver of flavour to all things. (The gloss explains the spirit as spiritual knowledge, which is unpalatable to all, owing to its abstruse and subtile nature; but which becomes tasty when blended with all other knowledge, which mainly depends on spiritual science. This is in answer to “What particle is that which is entirely tasteless, yet always tasted with zest?”). 38. All savours abide in the waters (water being the receptacle of taste), as a mirror is the recipient of a shadow; but the savour like the shadow is not the substance; it is the essence of the spirit that gives it the flavour. (The Nyáya says “_jaleparamánurasah_” the atom of the spirit is the savour of the water).