21. In reality there is no duality connected with the unity of Brahma, as there is no dualism of a city and the dream that shows its apparition in sleep. Again God being immutable in his nature and eternal decree, it is wrong to apply the mutations of nature and the mutability of Will to Him. (Volition is accompanied by nolition (_Volo and nolo_) in mutable minds, but there is no option _Vikalpa_ in the _sankalpa—suo arbitrio_ of the unchangeable Mind). 22. The Lord is free from the states of causality and the caused, of instrumentality and instruments, of a whole and its part, and those of proprietorship and property. (The attribution of cause and effect or any other predicate or predicable, is wholly inapplicable to him, who is devoid of all attributes). 23. He is beyond all affirmative and negative propositions, and their legitimate conclusions or false deductions and elenches. (_i.e._ Nothing can be truly affirmed or denied or ascertained or negated of Him, by any mode of reasoning. _Naisatarkenánaneyah_). 24. So the attribution, of the primary volition to the Deity, is a false imputation also. Yet it is usual to say so for the instruction of the ignorant; though there is no change in his nature from its nolliety to velleity. (So it is usual to attribute sensible properties of speech and sight, to the immaterial spirit of God, by a figure of speech; and for the instruction of the vulgar, who cannot comprehend the incomprehensible). 25. These sensible terms and figurative expressions, are used for the guidance of the ignorant; but the knowing few, are far from falling into the fallacy of dualism. All sensible conceptions ceasing upon the spiritual perception of God, there ensues an utter and dumb silence. (We become tongue-tied, and our lips are closed and sealed in silence, to speak anything with certainty of the unspeakable). 26. When in time you come to know these things better, you shall arrive at the conclusion, that all this is but one thing, and an undivided whole without its parts, and having no beginning nor end. (The world is therefore self-same and co-eternal and co-existent, with the eternal and self-existent God). 27. The unlearned dispute among themselves from their uncertainty of truth; but their differences and dualisms are all at an end, upon their arriving to the knowledge of the true unity by instructions of the wise. (The reality is precisely in the indifference of the subject and object. Schelling). 28. Without knowledge of the agreement of significant words with their significates, it is impossible to know the Unity, for so long as a word is taken in different senses, there will be no end of disputes and difference of opinions. Dualisms being done away, all disputes are hushed up in the belief of unity. (_i.e._ All words expressive of the Deity, refer to his unity and signify the one and the same Lord of all, which ends all controversy on the point).