25. I have told you already of the state, which is beyond these three stages; and do you, O divine sage! ever remain in that state, if you wish to arrive to the state of the eternal God. 26. This world which seems as material, will appear to be infused with the spirit of God when it is viewed in its spiritual light, but upon right observation of it, it is neither the one nor the other (but a reflexion of divine mind). 27. This what neither springs into being nor ceases to exist; but is ever calm and quiet and of one uniform lustre, and swells and extends as the embryo in the womb. (The embryo is to be understood in a spiritual sense from God's conception of the world in his mind). 28. The undualistic unity of God, his motionlessness and the solidity of his intelligence, together with the unchangeableness of his nature, prove the eternity of the world, although appearing as instantaneous and evanescent. (The solid intelligence is shown in the instances of solidified water in ice and snow, and in the froth and salt of sea water). 29. The solidity of the intellect produces the worlds in the same manner as the congealed water causes the hail-stones, and there is no difference between the existent and nonexistent, since all things are ever existent in the divine mind. (Though appearing now and then to me or you as something new). 30. All is good (siva or solus) and quiet, and perfect beyond the power of description; the syllable _om_ is the symbol of the whole, and its components compose the four stages for our salvation. (All is good. And God pronounced all was good. See the quadruple stages comprised in the letter _om_, in our introduction to the first volume of this work). CHAPTER XXXV. ADORATION OF THE GREAT GOD MAHÁ-DEVA. Argument.--Of Mahádeva, the father of Brahmá, Vishnu and Siva and the manner of his worship. Vasishtha said:--Then Hara, who is the lake of the lotus of Gaurí (_i.e._ her husband), being desirous of my enlightenment, glanced on me for a minute, and gave utterance to his lecture. 2. His eyes flashed with light under his heavenly forehead, and were as two caskets of his understanding, which scattered its rays about us. (The eyes are the indexes of men's understanding in Physiognomy). 3. The god said:--O sage, call your thoughts home, and employ them soon to think of your own essence; and to bring about your ends, as the breezes of heaven convey the fragrance to the nostrils. (The mind is usually compared in its fleetness with the winds, and therefore the task of the breezes is imposed upon the thoughts, which are as vagaries unless they answer one's purposes). 4. When the object long sought for is got in one's possession, what else is there for one to desire any more. I who have known and come to the truth, have nothing to expect as desirable nor any thing to reject as despicable. (When one is possest of his sole object, he is indifferent about all others, whether they be good or bad).