34. Brahma being all (_to pan_) of himself, and all pervading and infinite of his own nature, there can be no other thing beside himself, and anything that is produced of him, is likewise himself. 35. Beside the truth of the existence of Brahma, there is nothing which can be proved as absolutely certain; and it is a scriptural truth which says, “verily all this is Brahma.” 36. This also must be the conclusion, which you will arrive at by your reasoning, and which I will propound with many instances and tenets in the Book of Nirvána or Extinction. 37. There are many things here in connection with this single question of which you are ignorant, and all which you will come to know fully in future, for dispelling your doubts on the subject. 38. The unreality having disappeared, the reality appears to view, as the darkness of night being dispelled, the visible world comes to sight. 39. The spacious world which appears to your false sight of it, will vanish, O Ráma! on your attaining to the state of calm quietism. The fallacious appearances must disappear from your vision, as soon as the light of truth comes to dawn upon your soul. CHAPTER XLI. DESCRIPTION OF IGNORANCE. Argument. Delusion the cause of error. Ráma said:—Sir, I feel your speech to be as cooling and shining as the water of the milky sea; it is as deep and copious as the vast ocean:— 2. I am sometimes darkened and enlightened at others, by the variety of your discourses, as a rainy day is now obscured by the cloud, and again shines forth brightly with sunshine. 3. I understand Brahma as infinite and inconceivable, and the life and light of all that exists. I know that light never sets; but tell me, how they attribute many qualities that are foreign to his nature. 4. Vasishtha replied:—The wording and meaning of my lectures to you, are all used in their right and ordinary sense, they are neither insignificant or meaningless, equivocal or ambiguous, or contradictory of one with another. 5. You will understand the proper import of my phraseology, when the eyesight of your understanding becomes clearer, and when the light of reason will rise in your mind. 6. Do not mistake the meanings of my words, or the phraseology I have used all along, in order to explain the subject of my lectures, and purport of the sástras, for your acquaintance with them. 7. When you will come to know the clear Truth of Brahma, you will know more regarding the distinctions of significant words, and their significations and significates. 8. The distinctive verbal signs are invented for the communication of our thoughts, in conveying our instructions to others, and for our knowledge of the purport of the sástras. 9. Words and their meanings, phrases and their constructions, are used for the instruction of others; they are applied to the use of the ignorant, and never apply to those who are acquainted with truth (by their intention).