26. How can the gross world be ever attached to the simple Intellect, which is of the nature of a void; how can a cause or secondary causality, be ever produced in or come out from a mere void? 27. Therefore all this production is false, and all that is seen a mere falsity; all this is a mere void and nothing, which erroneously taken for something. 28. It is the Intellect only which exhibits itself, in the forms of the world and its productions, in the same manner as the air begets its pulsations (in the form of winds), in the very calm air itself. 29. The world is either as something or as nothing at all, and devoid of unity and duality; know the whole to lie in the empty vacuity of the Intellect, and is as void and transparent as the same. 30. I am extinct to all these endless particulars and distinctions, and whether you take them as real or unreal, and be with or without your egoism, it is nothing to me. 31. Be without any desire and quiet in your mind, remain silent and without fickleness in your conduct; do whatever you have to do, or avoid to do it without anxiety. 32. The eternal One, that is ever existent in our notion of Him, is manifest also in the phenomenal, which is no other than Himself. But our imperfect notion of God, has many things in it which are unknown to us and beyond our comprehension; and such are the phenomenals also, that are so palpable unto us. (We have the innate idea of God, but no knowledge of his inner or outer nature and attributes, which are displayed in all existence). CHAPTER LXXIII. DESCRIPTION OF THE PERSON OF VIRÁT—THE GOD OF NATURE. Argument:—If there is no truth or untruth in the creation, how can both be true or false at once. Ráma said:—Sir, you have said at length regarding our bondage and liberation, and our knowledge of the world as neither a reality nor an unreality also; and that it neither rises nor sets, but is always existent as at first and ever before. 2. I have well understood Sir, all your lectures on the subjects, and yet wish to know more of these, for my full satisfaction with the ambrosial drops of your speech. 3. Tell me sir, how there is no truth nor any untruth, either an erroneous view of the creation as a reality, or its view as a mere vacuum: 4. In such a case, I well understand what is the real truth; yet I want you to tell more of this, for my comprehension of the subject of creation. 5. Vasishtha replied:—All this world that is visible to us, with all its moving and unmoving creatures; and all things with all their varieties, occasioned by difference of country and climate. 6. All these are subject to destruction, at the great dissolution of the world; together with Brahmá, Indra, Upendra, Mahendra and the Rudras at the end.