29. As a clod of earth, whether endowed with intelligence or not knows the seed which is hidden in it, and which it grows to vegetation afterwards; so doth the ever living soul know the world which is contained in it. 30. As the sensitive or insensitive seed, knows the germ, plant and tree, which it contains within its bosom; so doth the spirit of God, perceive the great arbor of the world conceived in its profoundest womb. 31. As the man having his sight, sees the image of something reflected in a mirror, which the blind man does not; so the wise man sees the world in Brahma, which the ignorant does not perceive (but think the world as distinct from him). 32. The world is nothing except the union of the four categories of time, space, action and substance; and egoism being no way distinct from the predicates of the world, subsists in God who contains the whole in Himself. (God is not predicable by any particular predicate; but is the congeries of all the predicates taken collectively in his nature). 33. Whatever lesson is inculcated to any body by means of a parable, _i.e._ whatever thing is signified to some one by a comparison, know that the simile relates to some particular property of the compared object and not in all respects. (So the similitude of iron rod given to god in the sruti and this book, regards only its material causality, and not its insensibility with the sensible spirit of God). 34. Whatever is seen to be moving or unmoving here in this world; is the _vivarta_ or expanded body of the living soul, without any alteration in its atomic minuteness. (Nature is the body, and God the soul. Pope). 35. Leaving the intelligence aside (which is wanting in created objects); and taking the force only (which actuates all nature); we find no difference of this physical force from the giver of the force. 36. Again whatever alteration, is produced in the motion or option of anything or person, at any time or place or in any manner; is all the act of that Divine Intellect. 37. It is the intellect which infuses in the mind the power of its option, volition, imagination and the like; because none of these can spring as a sprout in the mind, which is without intelligence and without an intelligent cause of it. 38. Whatever desires and fancies, rise in the minds of the unenlightened; are not of the nature of the positive will or decree of the Divine Mind, owing to the endless variety and mutuality of human wishes. 39. The desires rising in the minds of the enlightened, are as they were no desires and never had their rise; because— 40. All thoughts and desires being groundless, they are as false as the idle wishes of boys; for who has ever obtained the objects of his dream? (or that he has beheld in his dream)?