45. There is nothing that ever grows or perishes in the mundane form of Brahma, but everything rises and falls in it like the undulation of the sea, to rise and fall in all way and never to be lost in any way. 46. All things being of the form of Brahma, remain in the selfsame Brahma; as all spaces remain in the infinite space and all waves and billows rise and fall in the same sea. 47. Wherever you are placed and whenever you have time, attend but for a moment to the (subjective) nature of the soul in your consciousness (without minding any of the objects), and you will perceive the true ego. 48. The sages, O Ráma, have said of two states of our consciousness, namely its sensible and insensible states; now therefore be inclined to that which thou thinkest to be attended with thy best good, and never be forgetful of it. (_i.e._ Attach thyself to the subjective side of it, in disregard of the objective). CHAPTER XXXV. DESCRIPTION OF THE SUPREME BRAHMA. Argument:—The One undivided Brahma with and without his attributes and his real and unreal forms. Vasishtha continued:—The state of the soul is as placid, as that of the untroubled mind in the interval of one’s journey from one place to another, when it is free from the cares of both places (of trouble). 2. Be therefore quite unconcerned in your mind in all states of your life, whether when you sit or walk or hear or see anything, for the purpose of securing your unalterable composure. 3. Being thus devoid of your desires, and undistinguished in society, continue as steadfast as a rock, in the particular conduct of your station in life. 4. Being placed in this manner beyond the reach of ignorance, one is blest with the light of knowledge in his mind. 5. After disappearance of ignorance from the mind, there can be no trace of any thought left in it; nor can the mind think of anything, when tranquility has got her ascendency in it. 6. Brahma is verily one with the world, and the selfsame one appearing as many to our ignorance; which represents the plenitude of Brahma as a multitude, and his pure spirit as extended matter. 7. The plenum (of creation) appears as vacuum (of annihilation), and vacuity appearing as substantiality; brightness deemed by darkness, and what is obscure is brought to light. 8. The unchangeable is seen as changing and the steady appearing as moving; the real appears as unreal, and the unreality as reality; so that seeming as otherwise, and so the vice versa also. 9. The indivisible appears as divided, and energy appearing as inertia; the unthinkable seems as the object of thought, and the unparted whole seeming to shine in innumerable parts. 10. The unego appears as the very ego, and the imperishable One appearing as perishable; the unstained seem as tainted, and the unknowable known as the knowable all of the known world.