31. As pulsation and ventilation, mean the same thing under different names; so the soul and nature express the same substance, which are not different in their essence. 32. It is mere ignorance which makes their difference, and which is removed by their knowledge; as it is sheer ignorance which represents a snake in the rope, and which is soon removed by knowledge of their nature. 33. As the seed of imagination falls in the field of the intellect, it shoots forth in the sprout of the mind, which becomes the germ of the wide spreading arbor of the universe. 34. The seed of false imagination (of _avidyá_ or personified Ignorance), being scorched by the flames of spiritual knowledge; will be able to vegetate no more, though it is sprinkled with the water of fond desire. (_i.e._ Fancy is fed by desire, but fly away at the appearance of reason). 35. If you do not sow the seed of imagination in the soil of your intellect, you will stop the germination of the plants of pain and pleasure in the field of your mind. (Pain and pleasure are imaginary ideas and not really so in their nature). 36. Ráma! as you have come to know the truth, you must forsake your false conception of such a thing as ignorance or error existing in the world; and know that there is no duality in the unity of God. Being thus full with the knowledge of one supreme soul, you must repudiate your ideas of pain and pleasure in anything here below. Pain turns to pleasure, and pleasure to pain, know them both as unreal, as they are vain. CHAPTER L. ON SENSATIONS AND THE OBJECTS OF SENSES. Argument.--The production of the eight signs or senses in the vital soul, and their development into the External organs for the perception of outward objects. Ráma said:--Sir, I have known whatever is to be known, and seen all that is to be seen; I am filled with the ambrosial draught of divine knowledge, which you have kindly imparted to me. 2. I see the world full with the fulness of Brahma, I know the plenitude of God that has produced this plenary creation; it is the fulness of God that fills the universe, and all its amplitude depends on the plenum of the all pervading Deity. 3. It is now with much fondness that I like to propose to you another question, for the improvement of my understanding; and hope you will not be enraged at it, but communicate to me the instruction as a kind father does to his fondling boy. 4. We see the organs of sense, as the ears, nose, eyes, mouth and touch, existing alike in all animals (whether when they are alive or dead). 5. Why is it then that the dead do not perceive the objects of their sense, as well as the living who know the objects in their right manner? 6. How is it that the dull organs perceive the outward objects, as a pot and other objects of sense which are imperceptible to the inward heart, notwithstanding its natural sensibility and sensitiveness.