5. The soul itself is the whole world, which has no other expression for it; and being devoid of a name, it is expressible by no other name though they give many names to it. 6. Its name being nameless, whatever appellation they put to it, is not opposite but inappropriate to it; what is the good therefore of giving it a name or no name at all. 7. Its namelessness or giving it a misnomer or improper expression, is all the same; since all what is visible, is no other than a display of the wondrous fabric of the Divine Mind. 8. Whatever shines in any manner, in the empty space of the Divine mind at any time; the same shines forth even then and in that manner, as the rays of that Intellect (emanating therefrom, and concentrating into all other minds). 9. It is denominated by one as soul, by another as _asat_, and by some as nothing; all these are the mystery of intellect only, but in fact, all are the attributes of soul. 10. The word itself conveys the meaning of self--soul. It is without beginning and end, and no language can express it; in fact, it is an undivided whole. 11. Now listen to a long narrative which hangs on this subject, and which will serve to gladden your hearts and ears, by removing the duality from your sight, and by enlightening your understanding (with knowledge of the unity). 12. Know that there is a very large crystal stone, extending itself to thousands of leagues in space; and stretching like the solid cerulean fabric of the firmament, or as the blue sky all around us. 13. It is all of a piece without any joining of parts in it, and is as dense and compact as the hard adamant; it is thick, big and bulky in its size, but at the same time as clear and far as the face of the sky. 14. It continues from countless times, and endures to endless duration; and with its comely and pellucid body, it appears as the clear firmament, or the blank vacuum on high. 15. No one ever knows its nature or genus, from his having never seen anything of the same kind, nor does any body know from when and where, it hath come to existence. (All know it is, but none knows how and whence it is). 16. It does not contain anything substantial, as the material elements within itself; and yet it is as dense and solidified in itself as a crystalline, and indissoluble as an adamant. 17. Yet it is composed of innumerable streaks and strokes, which are embodied in itself; and these resemble the veins and fibres on lotus leaves, and the marks of conches etc. in Hari’s feet. 18. These marks are named as air, water, earth, fire and vacuum, though there are no such things to be found therein; except that the stone was possest living soul, which it imparted to its marks. 19. Ráma rejoined:--Tell me sir, how that stone of yours, could have life or sensibility in it; the stone is an insensible thing, and could not give names to the marks on its body.