21. There is no difference in doings of Virát and those of the world; it is his will or thought alone which acts with many (or active) force (on the passive world), both in their transitive as well as in their causal forms. 22. All actions and events of the world, being said to be same with his, our lives and deaths in this world, are all conformable to his will. (This passage is explained in four different ways in the gloss). 23. It is by his living that the world lives, and so it dies away with his death; and just as it is the case, with the air and its motion, so it is with the world and Virát to act or subside together. (But Virát being the god of nature in general, he acts by general and not by partial laws, and is therefore neither affected by particular events nor ever directs any particular accident at any place or time). (Both of which are the one and the samething). 24. The world and Virát are both of the same essence, as that of air and its motion in the wind; that which is the world, the same is Virát; and what Virát is, the very same is the world also. (The same thing personified as another). 25. The world is both Brahmá as well as Virát, and both of which are its synonyms according to its successive stages; and are but forms of the will of the pure and vacuous intellect of God. (The will was at the beginning, _Aham bahu syam_; _i.e._ I will become many). 26. Ráma asked:—Be it so that Virát is the personified will of God, and of the form of vacuum; but how is it that he is considered as Brahma himself in his inner person? 27. Vasishtha replied:—As you consider yourself as Ráma and so situated in your person also; so Brahmá—the great father of all, is the wilful soul only in his person. 28. The souls of holy men also, are full with Brahma in themselves; and their material bodies, are as mere images of them. 29. And as your living soul is capable, of fixing its residence in your body; so the self-willed soul of Brahma, is by far more able to reside in his body of the Brahmánda-Universe. 30. If it is possible for the plant, to reside in its seed, and for animal life to dwell in the body; it must likewise be much more possible for the spirit of Brahma, to dwell in a body of its own imagination. 31. Whether the Lord be in his consolidated form of the world, or in his subtile form of the mind, He is the same in his essence, though the one lies inside and the other outside of us, in his inward and outward appearance. 32. The holy hermit who is delighted in himself, and continues as mute as a log of wood and as quiet as a block of stone; remains with his knowledge of I and thou (_i.e._ of the subjective and objective as well as of the general and particular) fixed in the universal soul of Virát.