20. Whatever words or sentences are used here as symbolical of some sense, whether they express as “produced from it _tajja_” or as a change of the same—“_tanmaya_”, the same should be used, in that sense all along. 21. It is tajja, as when we say “fire proceeds from fire” (meaning, the “mundane Brahma comes out of the spiritual Brahma.” Here fire is symbolical of Brahma and the world). It is _tanmaya_ in the expression “Brahma is the producer and produced” (which means the identity—and transformation of the creator to the creation). 22. The first form is applied to the world as proceeding from Brahma: but the other form of the producer and produced, means also the creative power which made the world. 23. The expression _idam—anyat_ = _idem alius_ or this is one thing and that another, is false, the difference is verbal and not real; because there is no proof of it in the nature of God, which is one and all. 24. The mind, by reason of its birth (tajja) from Brahma, is possessed both of the power and intelligence of his Intellect, and is enabled to accomplish its intended purpose, by means of its intense application. 25. To say that one flame of fire, is the producer of another, is mere logomachy, and there is no truth in this assertion. (Because it is no other thing produced by another, but the very thing). 26. That one is the producer of another is also a paralogy; because the one Brahma being infinite, could produce no other thing, beside reproducing himself. (For where and whence could he get another thing to create a thing anew beside in himself?). 27. It is the nature of disputation to contradict one another by replies and rejoinders; but it is not right to foil the adversary by false sophistry. 28. The learned know Brahma as the ocean rolling in its endless waves, and as significant words and their significations, which go together as Brahma and his creation. 29. Brahma is the Intellect—_Chit_, Brahma is the mind—_manas_, Brahma is intelligence—_Vijnána_, and Brahma is substance—_Vasthu_; He is Sound—_sabda_, He is understanding—_chit_, and He is in the principles of things—_Dhátus_. 30. The whole universe is Brahma, and yet He is beyond all this. In reality the world is a nullity, for all is Brahma alone. 31. This is one thing and that is another, and this is a part of the great soul, are all contradictory assertions of ignorance (false knowledge), as no words can express the true nature of the unknown. 32. The spirit rises as the flame of fire, and this flame is significant of the mind. Its tremor signifies the fluctuation of the mind, which in reality is not the case, there being no rise or fall of the Divine Mind. 33. It is untruth that wavers and equivocates in _double entendres_. It prevaricates the truth, as the defective eye views the double moon in the sky.