11. It comprehends the great--_mahákalpa_ millennium, like a twinkling of the eye; and is also contained in a kalpa age, in its quick motion of a twinkling. (_i.e._ He is eternity as well as jot of time). 12. Though minuter than the point of a hair, yet it encompasses the whole earth (as its boundary line); and the seven oceans that encircle the earth with their vests, cannot gird the great Infinity. 13. He is called the great creator of the universe, though he creates nothing (Like the makers of other things); and though he does all actions, yet he remains as doing nothing (by his calm quietness). 14. Though the deity is included under the category of substance, yet he is no substance at all; and though there be no substantiality in him, yet his spirit is the substratum of all things. (All along he is the figure of _vaiparitya_ or opposition, which well applies to Brahma who is all and nil or the _omnium et nullum_, _Sarvamasarvam_. (Though bodiless, he is the great body of the universe _corpus mundi_--_viswarúpa_ or _virát_).) 15. He is _adya_--(hodie) today, and _prátar_--practer tomorrow, and though the preter and future, yet he is always present. Wherefore he is neither now or then, but sempiternal and for ever. 16. He is not in the babbling and prattling of babes and boys, nor in the bawling of beasts and brutes, nor in the jargon of savages; but equally understood by all in their peculiar modes of speech. (This is the interpretation of the gloss; but the words of the text are unintelligible and meaningless). 17. These words are meaningless and are yet true, like the obsolete words occurring in the vedas. Therefore no words can truly express what is God, because they are not what he is (but mere emblems). These difficult passages are not explained in the gloss and left out in the Calcutta edition. 18. I bow down to him who is all, in whom all reside and from whom they all proceed, and who is in all place and time, and who is diffused through all and called the one and all--_to pan_. 19. In this verbiology of obscure words, there will be found some fully expressive of the meaning, as in a forest of thick wood we happen to fragrant flowers, which we pluck and bear with us in handfuls. (The entangled phraseology of the stanza will bear no literal translation). CHAPTER XXXVII. THE STAGE PLAY AND DANCE OF DESTINY. Argument.--Of the endless powers or saktis of Siva, among whom the power of Destiny is described in this. The God joined:--The beauty of the words said before is palpable, and their senses all allude to the truth, that the Lord of all is the rich chest of gems of all things in existence. (The gloss is too verbose in the explanation of this passage).