15. To the watchful and enlightened mind, the world appears as identic with God; but however intelligent we may be, can never know that we are all along sleeping in our waking. 16. As the mind is unoccupied with any object, in the interim of one’s journey from one place to another; so the minds of all livings beings, are naturally unoccupied with any preconceived idea; and this blankness is the true state of the intellect. (This passage contradicts the doctrine of innate ideas in the mind). 17. That unemployed state of mind, which one has in the interval of his journey from place to place, is what bears the name of transcendent void, wherein all existence is contained. (This passage is opposed to the preceding one. To say the intellect to be a perfect void and blank, and again the container of all, is quite contradictory). 18. Now this void of the mind, and the vacuity of the world, are similar to one another as regards the similarity of their contents; as neither of them contains anything besides the principles of the five elements, either in their ideal or gross forms of elemental bodies, called as the real and unreal ones. (Sadasadátmaka). 19. The ideal or unreal ones, are the inward conceptions of the mind, and are called as _manaskáras_; while the real or gross forms of them, are styled the _rúpalokas_ or visible objects, and both of these are but different modes of divine essence. All of them are like the eddies and waves, rising on the surface of the infinite ocean of the Deity. 20. Hence there is no such thing as the objectivity of the world, except that it be of the nature of that vacancy of the mind, as a traveller has in the interim of his journey from one place to another. 21. As the rising and setting of the passions and affections in the mind, are mere modes of it; so the being and not being of anything, and the presence and absence of the world, are mere modalities of the Divine Mind. 22. The chasm that there is between one thought and another, is truly characteristic of the voidness of the Divine Mind, (which reposes forever, in its everlasting and tranquil intellectual felicity _sachchidánanda_); the visible world is but a wave in the ocean of Eternity, or as the mirage in a sandy desert. 23. The Divine spirit never changes from its state of calm repose, and vacant mindedness, as that of a traveller in the interval of his journey from one place to another. Such is the state of this world which is ever calm and quiet. 24. From the beginning or since the time of the first creation of the world, nothing was made, that seems to be made; it is only a magic show that appears so palpably to sight. 25. Alas! all this is nothing, that is so bright to sight; and yet it is something right, when viewed in the light of Brahma himself; and then it affords us fresh delight.