29. It is the same spirit that flies upward in the bodies of birds, or remains above in the form of gods; the same spirit remains fixed in the forms of fixed rocks or moves in continued motion with the flying winds. 30. Sometimes it resides in the infernal regions, and at others it dwells in the heavens above; sometimes it is exalted to the dignity of gods, and some where it remains in the state of mean insects and worms. 31. In one place it appears as glorious as the god Vishnu, and in another it shows itself in the forms of Brahmá and Siva. Now it shines in the sun, and then it brightens in the moon; here it blows in the blowing winds, and there it sways in the all-subduing _yama_. (Some Europeans have conjectured and not without good reason, the relentless god of death the _yama_ of Hindus, to be same with as the ruthless king _Jamshed_ of prehistoric Persia. So says Hafiz Ayineye, Sekendar Jame jamast bingars). 32. Whatever appears as great and glorious, and all that is seen as mean and ignoble in their form, from the biggest and bright sun down to the most contemptible grass and straw; are all pervaded by the universal spirit: it is ignorance that dwells upon the external forms; but knowledge that looks into the inner soul, obtains its sight up the present state. CHAPTER IX. ASCERTAINMENT OF TRUE KNOWLEDGE. Argument.--Division of the three _gunas_ or qualities. Pure essence of the Gods Hara and others, nature of knowledge and ignorance, and other subjects. Ráma said, You said sir, that all formal bodies are representations of illusion or ignorance (Avidyá); but how do you account for the pure bodies of Hari, Hara and other divinities, and god-heads who are of pure essence in their embodied forms, and which cannot be the creation of our error or delusion. Please, sir, explain these clearly to (spun) me and remove my doubts and difficulties on the subject (The exhibition of gross bodies is the deception of our sense, but the appearance of pure spiritual forms, can not be production of ignorance or sensible deception. We may ignore the forms of material substances, but not those immaterial essences which are given in the sástras. gloss). 2. Vasishtha replied,--The perceptible world represents the manifestation of the one quiescent and all inherent soul, and exhibits the glory (_ábhásha_) of the essential intellect (_sach-chit_), which is beyond conception or thought divine.