13. And as we have the idea of the solidity of a pillar, from our dream of it in sleep; so have we the idea of the great variety of things in existence; although there is no diversity or difference in the nature of the One unvaried unity that pervades the whole. (And that shows its unchangeable self, as many and changed through all--_Aham_-bahusyam). 14. In the beginning all substances were as pure and simple, as the essence of their maker by and after which they were made; and they still continue to be in the same state of their ideal purity, as they were originally made out of that airy entity and unity. 15. As the tree is diversified in the various forms of its roots and fruits, and its leaves, flowers and the trunk; so is the Supreme unity varied in all and everywhere in his self-same and undivided essence. 16. It is in the fathomless ocean of the Supreme essence, that the immensity of creation is subsisting like the waters of the deep; and it is in the boundless space of that transcendent vacuum, that the infinity of the worlds have been rolling on, in their original vacuous and apparently visible forms. 17. The transcendental and comprehensible _i.e._ the immaterial soul and the material world, are but commutual terms as the tree and arbour, and their difference lies in the intelligibleness of the one and unintelligibility of the other; but true intelligence leads us to the unconceivable One, while our ignorance of the same, deludes us to the knowledge of many, and tends to our distress only. (True happiness in our reliance on the unknown One only). 18. The mundane and supermundane is surely the One and same thing, according to the deduction of spiritual philosophy; and the knowledge of this sublime truth, is sure to lead one to his ultimate liberation. 19. The world is the product of the will of God, and the will is a power or faculty appertaining to the personality of the Deity; and the same being transmuted to the form of the world, it is proved that the world is the formal part of the Supreme soul. (Whose body nature is, and God the soul). 20. He whom no words can define, and yet who defines the senses of words; who is subject to no law or prohibition, or to any state or condition of being, but appoints them for all sorts of beings, is indeed the only Lord of all. 21. He that is ever silent but speaks through all, who is inactive as a rock but acts in all; who is always existent and appears as inexistent, is the Supreme Lord of all. 22. That subtile essence that constitutes the solidity of all gross bodies, and remains undecayed in all frail bodies, is the pure Brahma himself; He has no volition or nolition of creation or destruction, and there is no possession or want of the property of anything.