41. The detached soul looks always upon the different bodies, as contained within itself; and remains in relation to this dualism of the world, as the gold is related to the various kinds of jewels, which are produced from it. 42. It is inexpressible by the words, implying space and time or any other thing; though it is the source and seat of them all; it comprehends everything, though it is nothing of itself. 43. All things are situated in Brahma, as the waves are contained in the sea; and they are exhibited by him, like pictures drawn by the painter; he is the substratum and substance of all, as the clay of the pots which are made of it. 44. All things are contained in it, as they are and are not there at the sametime, and as neither distinct nor indistinct from the same; they are ever of the same nature, and equally pure and quiet as their origin. 45. The three worlds are contained in it, as the uncarved images are concealed in a stone or wood; and as they are seen with gladness even there, by the future sculptor or carver. 46. The images come to be seen, when they are carved and appear manifest on the stone pillar; otherwise the worlds remain in that soul, as the unperturbed waves lie calmly in the bosom of the sea. 47. The sight of the worlds appears to the Divine intellect, as divided and distinct when they are yet undivided and indistinct before their creation; they appear to be shining and moving there; when they are dark and motionless on the outside. 48. It is the combination of atoms, that composes these worlds; and makes them shine so bright, when no particle has any light in it. (Dull matter is dark, and it is the light of God that makes it shine). 49. The sky, air, time and all other objects, which are said to be produced from the formless God; are likewise formless of themselves; the Lord God is the soul of all, devoid of all qualities and change, undecaying and everlasting, and termed the most transcendent truth. CHAPTER LIII. EXPLANATION OF NIRVÁNA—ANAESTHESIA. Argument:—Ascertainment of the source of cause of the visible world. Ráma said:—How there is sensibility in sensible beings, and there is durability in time; how vacuum is a perfect void, and how inertness abides in dull material substances:— 2. How does fluctuation reside in air, and what is the state of things _in futuro_, and those that absent at present; how doth motion reside in moving things, and how doth plasmic bodies receive their forms. 3. Whence is the difference of different things, and the infinity of infinite natures; how there is visibility in the visibles, (_i.e._ how the visibles appear to view), and how does the creation of created things come to take place:— 4. Tell me, O most eloquent Brahman, all these things one by one, and explain them from the first to last, in such manner, that they may be intelligible to the lowest understanding.