35. There is nothing that is not He, who though one is always all things in all places; He is in and out of everything, and extends along the beginning, middle and end of all things. He is eternity and duration and the three divisions of time also; (_i.e._ the present, past and future, called the triple time). 36. He is all, and existent in all things, in all places and times; and yet He is not the All, and neither existing with anything at any time or place (but is but dimly seen in these His lowest works. Milton). 37. Know now, Ráma, that Brahma being the universal soul, He is all in all places and times; and because Brahma is the conscious soul, He exhibits all things to our consciousness, as if they were images in our dreams or the creatures of our imagination. (_i.e._ A corporeal God only can form a formal and plastic world; but the intellectual soul of God, can make only a formless and immaterial creation, as we see in our dream and phantasies). 38. The maker of the terrene world, must have an earthly body; and the framer of the woody arbours must have a wooden frame, but the Lord God of all, has neither a corporeal body nor a material shape. (Thus they frame a fire, air and water God, but the true God is none of these elements). 39. Others make a mountain God as the Lord of all; and some even make and worship a human figure as the supreme God (and so are all the heathen gods represented in human figures). 40. Some make a picture the Lord and maker of all; and others make some image as such, and worship it as the great God of all. 41. But there is only one supreme Being, who is the maker, supporter and the Lord God of all others; He is without beginning and end, and the Lord Brahma, whose spirit upholds and supports all others. 42. A straw made image or an earthen pot, is attributed with divine powers, and represented as the Most high; and so the formless God is shown in frail images, which are made and destroyed by human hands. 43. An outward object is made the actor and enjoyer of acts; but the wise know intelligence only, as the active and passive agent of all actions. 44. But the truly wise (_i.e._ the vacuist) acknowledges no active nor passive agent of creation; although many among the wise (_i.e._ the Páshupatas) recognize one God alone, as the only actor, and enjoyer of all. 45. All these views may be probable, and well apply to the most high, who is the sole object of all these theories; and as there is nothing, which can be positively affirmed or denied of Him. (Here the vacuist Vasishtha is a tolerator of all faiths, as suited to the capacities of the different understanding of men). 46. All these believers look to their desired objects, as manifest to their view in the vacuous space of their intellects, and by viewing the whole world in themselves, they remain undecayed at all times.