22. When the sight of the visibles, together with the sense of sensibles and the feelings of the mind, become insipid to the torpid soul that is absorbed in divine meditation; it is then called by the wise as _nirvána_ absorption or the full light and knowledge of God. 23. As the breezeless winds sink in the air, and the jewellery melts in its gold; so doth the protruding form of the world, subside in the even spirit of God. 24. The sight of the world and the perceptions of the mind, which testify the existence of the world unto us, are but the representations of Brahma; as the false mirage, represents the water in the desert sands. 25. As when the vast body of water subsists without a wave to ruffle its surface, so doth the spirit of God remain in its state of calmness, when it is free from its operation of creation. 26. The creation is identic with Brahma, as the lord is the same with his creation, and this is true from the dictum of the veda, which says, "All this is Brahma, and Brahma is this (_to pan_)". 27. The meaning of the word Brahma or immensity, equally establishes the existence of the world; as the signification of the word world or cosmos, establishes the entity of Brahma. 28. The meaning of all words taken collectively, expresses a multitude; which is synonymous with Brahma--the great and immense aggregate of the whole. 29. And if we reject the sense of the greatness of God and of the world, as they are usually meant to express, yet the little or minuteness of God that remains at last, is so very minute that words cannot express it. (So the sruti, neither the greatness nor minuteness of God is expressible by words). 30. The lord that remains as the inherent and silent soul of all bodies, is yet but one soul in the aggregate; he remains as a huge mountain of his intelligence, as in the form of the whole of this universal cosmos. CHAPTER C. CONTINUATION OF THE SAME SUBJECT. Argument:--Difference of Brahma from the world, consisting in the indestructibility of his essence. Sikhidhwaja said:--If it is so, O most intelligent sir, that the work is alike to the nature of its maker; and therefore the world resembles Brahma in every respect. 2. Kumbha replied:--Where there exists a causality, there is an effectuality also accompanied with it; so where there is no cause whatever, there can be no effect also following the same. 3. Therefore there is no possibility of any cause or its effect in this world, which is manifest before us as the self-same essence of the ever tranquil and the unborn spirit of God. 4. The effect that comes to pass from a cause, is of course alike to the nature of its causality; but what similarity can there exist between one, which is neither the cause nor effect of the other? 5. Say how can a tree grow which has no seed for its growth, and how can God have a seed whose nature is inscrutable in thought, and inexpressible in words.