53. He is also that (intellectual) light (chidáloka), whereby the form of that real as well as unreal Being—sadasadátma is discerned by us in his perspective of creation, as one without beginning or end, and presenting a representation that is without any colour or shade.
[4]54. He is that vacuous Soul who views the worlds as clearly, as the yogi beholds Him in the form of ineffable light, with his half closed eyes, and fixing his sight to the midst of his eyebrows (in his khecharí mudrá or aerial mode of meditation).
55. He is the cause of all, and whose cause is as nil as the horns of a hare; and whose works are all these worlds, like so many waves of the sea.
56. His light is ever shining every where, and he has his seat in the human heart; and it is from the candle light of his intellect, that all the worlds derive their light.
57. It is He without whose light the sun would dwindle into darkness; and whose existence alone gives the world its appearance of a mirage.
58. It is his pulsation that vibrates throughout the universe, and it is his inertia that stops the course of the whole; it is on that pivot that the world has its revolution, just as the turning round of a fire brand describes a circle.
59. His nature is pure and unchangeable; and the works of creation and destruction, are mere acts of his volition (Vilása), in the persons of Brahma and Hara.
60. It is his inertia and force that gives rest and motion to all things, like the ubiquious course of the winds. But this is the common belief that he moves, while in reality his nature is free from all mutability (like the immovable rock).
61. He is always awake in his ever sleeping state, and therefore can neither be said to be waking nor sleeping any where or at any time, but is both awake and asleep every where and at all times.[5]
62. His quiescence is attended with bliss and tranquillity, and his agitation puts the world in motion and in its course of action; which is said to remain unaltered in both states which unite in him.