31. So are all these situated in the formless and vacuous consciousness, which is the great Brahma itself, and no other than the same nature with Brahma (in its clearness and transparency). 32. There was a past world, here is the present one, and in another a would be creation _in futuro_; are all but notions of our minds, and known to us by our consciousness of them, which is as unchangeable in its nature as Brahma himself. 33. Thus the supreme and self conscious soul of Brahma, being as transparent as clear firmament, there is no colour or cloud (or the changeful shadows of creation and destruction), which are attributed to it (by way of simile), with the shades of light and darkness in the orb of the moon. 34. How can there be the taint of anything in the transcendent, and transparent firmament, and can the imputation of the first, midst and last, and of far and near attach to infinity and eternity. 35. Want of a comprehensive and abstract knowledge, is the cause of attributing such and other qualities to the divine nature; and it is removed by right knowledge of the most perfect One. (These two are distinguished by the terms, the knowledge of the _parágatmá_ and _pralayátma_?). 36. Ignorance known as such, by cognoscence of truth, is removed by itself; as a lamp is extinguished by the air which kindles the light (_i.e._ The knowledge of ignorance drives away ignorance). 37. As it is certain that the knowledge of one’s ignorance, is the cause of its removal; so the knowledge of the unlimited Brahma, makes him to be known as all in all. 38. Thus Ráma, have I expounded to you the meaning of liberation, consult it attentively with your conscience, and you will undoubtedly attain to it (in a short time). 39. This net work of worlds, is uncreated and without its beginning; yet it is apparent to sight by means of the spirit of Brahma, manifest in that form. Whoso contemplates with the eye of his reason, the eight qualities of the lord, becomes full with the divine spirit, although he is as mean as a straw in his living soul. CHAPTER LXII. THE UNITY OF THE INTELLECT WITH THE INTELLECTUAL WORLD. Argument:—Establishment of the theory of vacuum, as Composing the Intellect and all existence contained in its vacuity. Ráma rejoined:—Tell me sir, whether you were sitting in one place, or wandering about in the skies, when you said all these with your vacuous and intellectual body. 2. Vasishtha replied:—I was then fraught with the infinite soul, which fills and encompasses the whole space of vacuum; and being in this state of ubiquity, say how could I have my transition from or fixed. 3. I was neither seated in any one place, nor was I moving about any where; I therefore was present every where, in the empty air with my airy spirit, and beheld everything in my self or soul. (This is said of the omnipresent soul).