52. Whatever object appears to be situated anywhere, it is but a representation of its like model in some place or other, and resembles the appearance of figures in bas-relief on any part of a pillar; but the changes occurring in the external phenomena, are no results of the internal, which as the serene vacuum is subject to no change. 53. All existences, which are present in the intellect at this moment, are the same as they have existed, and will ever exist inwardly like trees in their seeds. 54. The atom of the intellect, contains the moments and ages of time, like grains within the husk; it contains these (as its contents) in the seed within the infinite soul of god. (The soul is the unconscious container of the intellect, which is conscious of the ideas contained in it). 55. The soul remains quite aloof as if retired from the world (udásína), notwithstanding the subsistence and dependence of the latter upon the former. The Divine soul is unconcerned with its creation and its sustentation at all times. (In answer to “who is the cause of the world without any motive or causality in him?” This is the doctrine of perfect bliss of the soul without being ruffled or disturbed by any motivity or activity. So the man imitating divine perfection, is required to be apathetic and callous to all worldly affairs). 56. The essence of the world springs from the atom of the pure Intellect, which however remains apart from both the states of action and passion itself (the intellect being the thinking principle, has only its perceptivity, without sensitivity of passion, or the Will or volition for action). 57. There is nothing created or dissolved in the world by any body at any time; all apparent changes are caused by the delusion of our vision (and it is the province of Vedánta to remove the error of conceiving the unreal worlds as a reality). 58. (Viewed in its spiritual light), this world with all its contents, is as void as the vault of the vacuous atmosphere; the word world applied to the phenomena, is but an insignificant term signifying a nothing. 59. It is the particle of intellect that is led by the delusion of _máyá_, to view the scenes situated in the Divine soul, in the outward appearance of the phenomenal world. (Answer to what thing that has eyes; views on its outside what is contained in the soul?). 60. The words external and internal as applied to the world, are meaningless and not positive terms; there is no inside or outside of the divine soul, they are contrived to explain its different views by the intellect for the instruction of pupils. (Brahma has no inside nor outside. Sruti). 61. The viewer looking into the invisible being within himself, comes to see the soul; but he who looks on the outside with his open eyes, comes to view the unreal as real. 62. Therefore whoever looks into the soul (as the true reality), can never view the false phenomena as realities as others do.