21. It is the intellect that stretches the spacious vacuum, to make room for the subsistence and growth of every thing; and makes the all and ever moving air and the liquid water, for the vitality and nourishment of all. 22. It makes the firm earth (terrafirma) and the light-some fire and the fixed worlds all around; and employs time by its injunctions and prohibitions, (to do or undo any thing). 23. It gives fragrance to flowers, and grows by degrees their filaments and pistils; and it makes the moisture of the porous ground, to grow vegetables on earth. 24. The rooted trees fructify with fruits, by their juicy saps from beneath; and they produce their fruitage, and display their foliage with lineaments in them, as their veins and arteries. 25. It renovates the forest with its gifts of various hues, and dyes them with the variety of colours in the rainbow of Indra. 26. It bids the folia, fruits and flowers to wait on the flowery season of spring; and then brings their fruitage to perfection, under the heat of the summer sun. 27. It makes the dark blue clouds of heaven, to wait on the approach of the rainy weather; and causes the harvest of fields, to follow in the train of autumn. 28. The cold season is decorated with its smiling frost, in its faces of the ten sides of the sky; and the dewy weather is made to waft its icicles of dew drops, on the pinions of the chilling winds of winter. 29. It makes the ever moving time, to revolve in its rotation of years and cycles and Yuga—ages; and causes the tide of creation to roll on in its waves of worlds, on its bosom of the ocean of eternity. 30. Its decrees remain fixed with a wonderful stability, and the earth (terra or dhara), continues firm (dhíra or sthira), with its quality of containing all things. (In this sloka there is both a homonym and paronym of similar sound and sense in the word _dhará_ derived from the root _dhri_: namely, _dhírá_, _dhará_, = _sthirá_, terra and _dharana_ and _dharini_). 31. It made the universe teem with fourteen kinds of beings in its as many worlds of the chaturdasa-bhuvanas; and these are as different in their modes of life as in their forms and figures. (The Atharvan or last Veda reckons tri-sapta or thrice seven worlds). 32. These are repeatedly produced from and reduced to nothing, and move in their wonted courses for ever, as bubbles in the waterless ocean of eternity. 33. Here the miserable multitudes, moving mad in vain struggles after their desired objects, and in their imbecility under the subjection of disease and death. They are incessantly coming to life and going away in their exits, remaining in their living states and acquiring their ends, and for ever running to and fro, in their repeated births and deaths in this world. CHAPTER XXXVII. UPASAMA. THE SAMENESS OR QUIETISM OF THE SOUL.