15. A thing whether it is so or not, proves yet as such as it is believed to be, by different kinds and minds of men; as poison becomes as effective as elixir to the sick, and ambrosia proves as heinous as hemlock with the intemperate. (So is false faith thought to be as efficacious by the vulgar as the true belief of the wise). 16. Belief in the only essence of the soul, constitutes true knowledge, and not in its likeness of the ego and mind, as it is generally believed in this world. Therefore abandon the thought of your false and unfounded egoism or individual existence. (This is said to be self-reliance or dependance on the universal soul of God). 17. As there is no rotundity of the ring inherent in gold; so there is no individuality of _egoism_ in the all-pervading universal soul. 18. There is nothing everlasting beside Brahma, and no personality of Him as a Brahmá, Vishnu or any other. There is no substantive existence as the world, but off spring of Brahmá called the patriarchs. (All these are said to be negative terms in many passages of the srutis as the following:— There is no substantiality except that of Brahma. There is no personality (ádesa) of him. He is Brahma the supreme soul and no other. He is neither the outward nor inward nor he is nothing.) 19. There are no other worlds beside Brahma, nor is the heaven without Him. The hills, the demons, the mind and body all rest in that spirit which is no one of these. 20. He is no elementary principle, nor is he any cause as the material or efficient. He is none of the three times of past, present and future but all; nor is he anything in being or not-being (_in esse_ or _posse_ or in _nubibus_). 21. He is beyond your _egoism_ or _tuism_, _ipseism_ and _suism_, and all your entities and non-entities. There is no attribution nor particularity in Him, who is above all your ideas, and is none of the ideal personifications of your notions (_i.e._ He is none of the mythic persons of abstract ideas as Love and the like). 22. He is the _plenum_ of the world, supporting and moving all, being unmoved and unsupported by any. He is everlasting and undecaying bliss; having no name or symbol or cause of his own. (He is the being that pervades through and presides over all—_sanmátram_). 23. He is no _sat_ or _est_ or a being that is born and existent, nor an _asat—nonest_ (_i.e._ extinct); he is neither the beginning, middle or end of anything, but is all in all. He is unthinkable in the mind, and unutterable by speech. He is vacuum about the vacuity, and a bliss above all felicity. 24. Ráma said:—I understand now Brahma to be self-same in all things, yet I want to know what is this creation, that we see all about us. (_i.e._ Are they the same with Brahma or distinct from him?) 25. Vasishtha replied: The supreme spirit being perfectly tranquil, and all things being situated in Him, it is wrong to speak of this creation or that, when there is no such thing as a creation at any time.