23. This formal creation is as inseparable from the formless intellect of God, as the circular forms of lotus flowers which are carved in a stone, are not separate from the great body of the shapeless stone. 24. These endless chains of worlds, are all linked up in the boundless intellect of the Deity; in the same manner as the clusters of lotus flowers are carved together in a stone; and as a great many seeds, are set together in the inside of a long pepper. 25. These revolving worlds have neither their rise nor fall in the sphere of the infinite intellect, but they remain as firm as the kernel of a _bel_ fruit, and as fixed as the fidelity of a faithful wife. 26. The revolution of worlds and their changing scenes, that are seen to take place in their situation in the Divine Intellect, do not prove the changeableness of the all containing Infinite Mind, because its contents of finite things are so changeable in their nature. (The container is not necessarily of the nature of its contents). 27. All these changes and varieties subside at last in the divine intellect, as the waves and drops of water sink down in the Sea; and the only change which is observable in the Supreme Intellect, is its absorption of all finite changes into its infinity. (All finite forms and their temporary transformations, terminate finally into infinity). 28. The word (Fiat) that has produced this all, causes their changes and dissolutions also in itself. Know then that Brahma from whom this _fiat_ and these changes have sprung, and all these being accompanied with Brahma and the original fiat, the word change is altogether meaningless. (There is no new change from what is ordained from the beginning). 29. Brahma being both the mainspring as well as the main stay of all changes in nature; He is neither excluded from or included under any change, which occur in the sphere of his immensity (_i.e._ the spirit of God being the unchanging source of all phenomenal changes, is not exempted from the mutations that occur in his infinity. So says the poet: "These as they change are but the varied God &c." Thompson). 30. And know this in one or other of the two senses, that the change of the divine spirit in the works of creation, resembles the change or development of the seed into its stem, fruits and flowers and other parts; or that it is a display of delusion _máyá_ like the appearance of water in the mirage. (Here the changing scenes of nature, are viewed in both lights of evolution and illusion). 31. As the substance of seed goes on gradually transforming itself into the various states of its development, so the density of the divine intellect (or spirit) condenses itself the more and more in its production of solid and compact world, and this is the course of the formation of the cosmos by slow degrees.