13. It is not time or space or any substance at all, nor is it a god or any other being, whatever is quite free from all these and unconfined in the heart or any of the sheaths inside the body. 14. That is called the soul in which all things are moving, and which is neither the beginning nor end of any thing, but exists from eternity to eternity, and is not characterised by any of the elementary bodies of air and the rest. 15. The soul is an entity that is never annihilated in this or the next world, though the sentient bodies may be born and die away a thousand times like earthen pots here below. 16. There is no removal of this vacuous spirit from its seat, both in the inside and outside of every body; for know, O thou best of spiritualists, all bodies to be equally situated in the all pervading spirit. 17. It is the imperfection of our understanding, that creates the difference between the spirit and the body; but it shows the perfection of our judgement, when we believe the universal soul, to be diffused throughout the universe. 18. Though warmly engaged in business, yet remain unaddicted to worldliness by your indifference to the world, and to all moving and unmoving things that there exists on earth. 19. Know all those as the great Brahma--the immaculate soul, that is without the properties and attributes of mortal beings; it is without change and beginning and end, and is always tranquil and in the same state. 20. Now Ráma! as you have known by your spiritual vision (clairvoyance), all things including time and action, and all causality, causation and its effect, together with the production, sustentation and dissolution of all, to be composed of the spirit of God, you are freed from your wanderings in the world in your bodily form. CHAPTER XXXXIX. CONTEMPLATION OF THE COURSE OF THE WORLD. Argument.--Consideration of the changes in the state of things; and their origination from Ignorance and extinction in the true knowledge of their nature. Ráma said:--Sir, if there is no change in the immutable spirit of God; say how do these various changes constantly appear to occur in the state of things in this world. (Because it is the change of cause that produces a change in the effect, as also a change in the state of any thing, argues a change in its cause likewise). 2. Vasishtha replied:--Hear Ráma! that it is the alteration of a thing that does not revert to its former state, that is called its change, as it occurs in the instance of milk, and its conversion to curd and butter, which never become the pure milk again. 3. The milk is converted to curd, but the curd never reverts to its former state of milk, such is the nature of change in the state of things; but it can never affect the great God, who remains alike all along the first, intermediate and last states of things.