100. This two fold division of the one and same soul, is as the difference of _ghata_ and _pata_ or of the pot and painting, and like that of I and thou, which are essentially the same thing, and have no difference in their in-being. 101. Now do away with this difference, and know the true entity to be a pure unity, which is the positive reality remaining in common with all objects. 102. Forsake the particulars only, and seek the universal one which is the same and in common with all existence. Know this Unity as the totality of beings, and the only adorable One. 103. The variety of external forms, does not indicate any variation in the internal substance; change of outward form, makes a thing unknowable to us as to its former state; but outward and formal differences, make no difference in the real essence. 104. Whatever preserves its uniform and invariable appearance at all times, know that to be the true and everlasting inner essence of the thing (and not its changeful external appearance). 105. Ráma! Renounce the doctrines which maintain the eternal subsistence of time and space, of atoms and generalities and the like categories; and rely in the universal category of the one Being in which all others are reducible. (All varieties blend into the Unity of Brahma). 106. Though the endless duration of time, approximates to the nature of the Infinite Existence; yet its divisions into the present, past and future, makes it an ununiform and unreal entity. 107. That which admits of divisibility, and presents its various divisions; and what is seen to diverge to many, cannot be the uniform cause of all (hence time being ever changeful and fleeting, cannot be the unchanging cause of all). 108. Think all bodies as appertaining to one common essence, and enjoy thy full bliss by thinking thyself as the same, and filling all space. 109. He who is the ultimate pause or end of all existence in common, know, O wise Ráma! that Being to be the source and seed of the whole universe, which has sprung from Him. 110. He who is the utmost limit of all things in common, and is beyond description and imagination; He is the first and beginning of all, without any beginning of his own, and having no source or seed of himself. 111. He in whom all finite existences are dissolved, and who remains without any change in himself; knowing Him in one’s self, no man is subjected to trouble, but enjoys his full bliss in Him. 112. He is the cause of all, without any cause of his own; He is the optimum or best of all, without having anything better than himself. 113. All things are seen in the mirror of his intellect, as the shadow of the trees on the border of a river, is reflected in the limpid stream below. 114. All beings relish their delight in him, as in a reservoir of sweet water; and anything delicious which the tongue doth taste, is supplied from that pure fountain.