27. These then become vegetables and insects, and beasts, brutes and the forms of gods and demigods; and these being stretched out in endless series, remain as a long chain of being, connected by the strong and lengthening line of the soul, (called the sútrátmá). 28. Thus the great god that pervades over all his works in the world, connects all things in being and not being, as pearls in a necklace by the thread of his soul. He is neither near us nor even far from us; nor is he above or below anything whatever. He is neither the first nor last but ever lasting (having neither his beginning nor end). He is neither the reality or unreality, nor is he in the midst of these. 29. He is beyond all alternatives and antitheses, and is not to be known beyond our imaginary ideas of him. He has no measure or dimension, nor any likeness, form or form to represent him. Whatever greatness and majesty are attributed to him by men, they are all extinguished in his glory as the fire is cooled in the water. 30. Now, I have related to you all what you asked me about, and will now proceed to my desired place. Be you happy, O sage, and go your way; and rise, O Párvatí and let us take our way. 31. Vasishtha said:--When the god with his blue throat had spoken in this manner, I honoured him with throwing handfuls of flowers upon him. He then rose with his attendants, and pierced into the vacuity of heaven. 32. After departure of the lord of Umá, and master of the three worlds, I remained for some time reflecting on all I had heard from the god, and then having received the new doctrine with the purity of my heart, I gave up the external form of my worshipping the Deity. CHAPTER XXXXIII. ON REST AND TRANQUILLITY. Argument.--Ráma admits before Vasishtha the removal of his doubt in dualistic doctrine. Vasishtha said:--I well understand what the god said, and you too, O Ráma! know very well the course of the world. 2. When the false world appears in a false light to the fallacious understanding of man, and all proves to be but vanity of vanities, say what thing is there that may be called true and good and what as untrue and bad. (There is nothing what ever which is really good). 3. As the alternative of something is not that thing itself, so the optional form of the soul, though not the soul itself, yet it serves to convey some idea of the soul. (As the explanation of the gloss is;--The similitude of a thing though not the thing itself, yet it gives some idea of the original). 4. As fluidity is the nature of liquids, and fluctuation is that of the winds, and as vacuity is the state of the sky, so is creation the condition of the spirit or divine soul. 5. I have ever since (hearing the lecture of Sivá), betaken myself to the worship of the spirit in spirit; and have since then, given up my eagerness for the outward adoration of gods.