19. There rises a calm coolness in the souls of wise and inexcitable sages, when the shining worlds appear as the cooling moon beams falling on the internal mirror of their minds. 20. How is it and by what means and in what manner, is this invisible supreme light, produced in the calm and quiet and all pervading auspicious soul, amidst the empty expanse of the universe. (Here is a double question of the production of uncreated light in creation and of the manifestation of divine and spiritual light in the quiet soul). 21. That essence which is expressed by the term Brahma, forms the essential nature and form of everything besides; and the same is permeated throughout all nature, except where it is obstructed by some preventive cause or other,—_bádhá_. 22. Anything which presents a hindrance to this, and whatever is preventive of the pervasion of divine essence, is a nullity in nature like a sky flower—_ákása pushpa_, which is nothing at all _in nubibus_. 23. The wise man sits quietly like a stone, without the action of even his inner and mental faculties; because the lord is without the reflection or sensation of anything, and without birth or decay at anytime. (Here the mind and its workings, are explained as _vikalpaná_ or changing thoughts, which are wanting in the eternal mind). 24. He who remains insensible and unconscious of every thing, like the empty state of the open sky; arrives by his constant practice to his state of sound sleep or hypnotism without the disturbance of dreams. 25. But how is it to be known that the world is the mere thought or will of the Divine mind? Whereto it is said: It is the creative power of Brahma (called _Brahmá_ or Hiranyagarbha—the demiurgus), thought of forming the wondrous world in his mind (as it were he pictured it in himself), without the aid of any tool or instrument or means or ground for its construction; hence (it is plain), the world is merely ideal and nothing real, nor is there any cause or creator of it whatsoever. 26. As the lord stretches out the world in his thought, he or it instantly becomes the same; and as the lord is without any visible form, so this seeming world has no visible nor material form whatever; nor is there any framer of what is simply ideal. 27. So all men are happy or unhappy, as they think themselves to be one or the other in their minds; they all abide in the same universal soul, which is common to all; and yet believe themselves every one of his own kind in his mind. 28. Therefore it is as vain to view anything, or any intellectual being, in the light of an earthly substance, as it is false to take the visionary hills of one’s dream, in the light of their being real rocks situated on earth. 29. By assigning egoism to one’s self, he becomes subject to error and change; but the want of egoism, places the soul to its invariable identity and tranquility. (_i.e._ The sense of one’s personality, subjects him to change and misery).