59. There are a hundred and some hundreds of Rudras, who are known as very great beings in the world; among whom there are eleven only (Ekádasa Rudras), that are situated in so many worlds (Ekádasa Bhubanas). (The Vedas have thousands and thousands of Rudras in their hymns as to them, as, [Sanskrit: sahashrena sahashrasah ye rudrá adhibhúmyá]). 60. All living beings that are not awakened to reason, are ignorant of the identity of one another; and view them in different and not in the same light; they are not farsighted to see any other world. That which is the most proximate to them. 61. Wise men see the minds of others and all things to rise in their minds, like the wave rising in the sea; but unenlightened minds remain dormant in themselves, like the inert stones and blocks. (Another explanation of it is, that all wise men are of the same mind as Birbal said to Akbar:--Sao Siyane ekmatá). 62. As the waves mix with themselves, by the fluidity of their waters; so the minds of wise unite with one another, by the solubility of their understandings, like elastic fluids and liquids. (So says Mrityunjaya:--the oily or serous understanding ([Sanskrit: tailavat vunvih]) readily penetrates into the minds of others). 63. Now in all these multitudes of living beings, that are presented to our sight in this world; We find the one invariable element of the intellect to be diffused in all of them, and making unreal appear as real ones to view. 64. This real but invisible entity of the Divine intellect remains for ever, after all the unreal but visible appearances disappear into nothing; as there remains an empty space or hollow vacuity, after the removal of a thing from its place, and the excavation of the ground by digging it. (This empty vacuum with the _chit_ or Intellect in it, is the universal God of the vacuist Vasishtha). 65. As you can well conceive the idea of existence, of the quintuple elemental principles in nature; so you can comprehend also the notion of the Omnipresence of the Divine intellect, which is the substratum of the elemental principles. 66. As you see various statues and images, carved in stone and woods, and set in the hollows of rocks and trees; so should you see all these figures in the hollow space of the universe, to be situated in the self-same intellect of the Omnipresent Deity. 67. The knowledge of the known and the visible world, in the pure intellect of the unknown and invisible deity, resembles the view of the variegated skies, with their uncaused and insensible figures, in the causeless substratum of ever lasting and all pervading vacuity. 68. The knowledge of the phenomenal is the bondage of the soul, and the ignoring of this conduces to its liberation; do therefore as you like, either towards this or that (_i.e._ for your liberation and bondage).