13. The vacuum of Brahma or the space occupied by the Divine spirit, is without its beginning and end, and cannot be comprehended within the limited space of our souls; knowing this for certain, the wise are employed in their outward duties. 14. That man is freed from his rising and setting (ups and downs), who rests always in the equanimity of his soul, and whose mind is never elated nor dejected at any event, but ever retains the evenness of its tenor. 15. He whose mind is as vacant as the empty air, is called a mahátmá or great soul, and his mind resting in the state of unity, remains with the body in a state of sound sleep. (But this evenness is inadmissible in business and behaviour to a preceptor. So it is said, [Sanskrit: mostly illegible].) 16. The man of business also who preserves the evenness of his mind, remains as undisturbed under the press of his duties, as the reflexion of one in a mirror. They are both the same, being but shadows of reality. 17. He who retains the impression in his mind, in their even and unvaried state, like images in a mirror, is himself as a reflexion in the Divine Intellect. (All beings live and move inseparably in the intellect of God. Gloss). 18. So let a man discharge the customary duties of life as they occur to him, with the pure transparent of his mind; as all the creatures of God perform their several parts, like images imprinted in the divine intellect. 19. There is no unity nor duality in the divine intellect, (where the images are neither inseparably attached to nor detached from it); the application of the words I and thou to one or the other is all relate to the same, and they have come to use from the instruction of our elders. (Human language is learned by imitation). 20. The intellect which of itself is tranquil in itself (_i.e._ in its own nature), acts its wonders in itself (_i.e._ displays or developes itself in the very intellect); it is the pulsation of intellect which displays the universe, as its _vivarta_ or development, and this pulsation is the Omnipotence of God. 21. The pulsation of the Divine Intellect being put to a stop, there ensues a cessation of the course of the universe, and as it with the supreme Intellect, so it is with its parts of individual intellects, whose action and inaction spread out and curb the sphere of their thoughts. 22. What is called consciousness or its action, is a non entity in nature; and that which is a mere vacuum, is said to be the subtile body of the Intellect. (_i.e._ The intellectual powers have no material forms). 23. The world appears as an entity, by our thinking it as such; but it vanishes upon our ceasing to think as such, like the disappearance of figures in a picture, when it is burnt down to ashes.