27. So the insensible air is put to ventilation by its internal motion, and so all living souls which are identic with the calm and quiet supreme soul, slide away like the gliding waters, from their main source. 28. And as the winds and waves, which are identical with the calm air and still water, blow and flow in all directions of themselves, so the minds of living beings which are same with supreme Intellect, run in several ways in their own accord. 29. Hence the vacuous intellect of all living beings, is the same with the Divine intellect; and this, O most intelligent Ráma, is otherwise known as the supreme soul also. 30. The Divine soul appears unto us, to have its twinklings like the vacillation of air; its closing causes the close or end of the world, as its flashing exposes the creation to view. 31. Its glancing causes the visibility of creation, and its winking makes it invisible or extinct to view, while the want of both these acts (opening and closing of its sight), is tantamount to the formless void of the world. 32. But the view of the opening and shutting of its sight, or the visibility and disappearance of the world in one unvaried light, makes the equality of existence and non-existence in the mind, and bespeaks the perfection of the soul. 33. Seeing and not seeing, and their results of creation and extinction, make no difference in the Divine Intellect which is always the same. (The veda says _Íkshati_ or glancing of God, and not his will or word is the cause of the world). 34. Know therefore this world, to be as calm and quiet as the Divine soul; and that it is of the nature of the uncreated vacuum, which is ever the same and no decay. 35. The sensuous and conscious intellect, exhibits itself as the insensible and unconscious vacuum; the very intellect shows itself in the form of the world, which is in a manner its body and residence. 36. The Intellect is neither born or made, nor does it ever grow or decay; it is never visible nor perceptible, nor have we any notion of it; it displays its wonders in itself, without any extraneous substance in it. 37. All that is called the phenomenal, is the brightness of the blazing gem of the great Intellect, and proceeding from the quarry of its vacuum; as the sunshine which illumines the world, issues from the orb of that luminary. 38. It is Brahma himself that shines forth as the creation, just as our sleep exhibits the visionary world in its dream; so is all this creation as quiet as sleep, and yet full with the bustle of the slumbering world. 39. Whatever is known in any manner in the mind, either as existent or inexistent in the world; the same is the reflexion of the Intellect, whether it be an entity or non-entity. 40. Should the impossibility of existence, lead us to the supposition of some cause as of the primary atoms and the like; then what cause can there be assigned to the appearance of sights in our dream (and of fabrics without their foundation).