28. It is not the air nor the wind, nor is it the understanding nor any of its faculties nor a void or nullity also; it is nothing and yet the source of everything, and what can it be but the transcendent vacuum (_vyom_-beom Hebrew, and the _bom-bom_ of sivaites when Siva is called vyom-Kesa). 29. It is only a notion in the conception of wise and beside which no one can conceive or know anything of it, whatever definition or description of it is given by others, is only a repetition of the words of the vedas. 30. It is neither the time or space, nor the mind nor soul nor any being or nothing that it may said to be; it is not in the midst or end of any space or side, nor is it that we know or know altogether. (The Lord is unspeakable yet faintly seen in these his meanest works. Milton). 31. This <is> something too translucent for common apprehension, and is conceivable only by the greatest understandings; and such as have retired from the world and attained to the highest stage of their yoga. 32. I have left out the popular doctrines, which are avoided by the Srutis; and the expressions of the latter are displayed herein, like the playful waves in the limpid ocean. 33. It is said there, that all beings are situated in their common receptacle of the great Brahma; as the unprojected figures are exhibited in relief, upon a massive stony pillar. 34. Thus all beings are situated and yet unsituated in Brahma, who is the soul of and not the same with all; and who is in and without all existence (These contraries are according to the texts of different Srutis, giving the discordant ideas of God in the spiritualistic and materialistic points of view). 35. Whatever be the nature of the universal soul, it is devoid of all attributes; and in whatever manner it is viewed, it comes at last to mean the self-same unity. (The different paths leading to the one and same goal). 36. It is all and the soul of all, and being devoid of attributes, it is full of all attributes; and in this manner it is viewed by all. 37. So long, O intelligent Ráma, as you do not feel the entire suspension of all your objects (in the torpid state of your samádhi); you cannot be said to have reached to the fullness of your knowledge, as it is indicated by your doubts till then. 38. The enlightened man who has come to (know) the unapparent great glory of God, has the clear sightedness of his mind, and remains quiet with viewing the inbeing of his being. 39. His fallacies of I, thou and he, and his error of the world and the three times (_viz_. the present, past, and future); are lost in his sight of that great glory, as many a silver coin is merged in a lump of gold. 40. But as a gold coin, produces (yields) various kinds of coins (different from itself); it is not in that manner that these worlds and their contents, are produced as things of a different kind from the nature of God.