26. Therefore the Yogi, though leading a secular life, remains somnolent (Susupta) in his soul, and tranquil (Sánta) in his mind. He lives like Brahma unknown to and unnoticed by others, and though knowing all and full of thoughts in himself, he is as a treasury of Knowledge, unknown to the rest of mankind.
27. (In answer to the question how corporeal beings could proceed from the incorporeal Brahma). Vasishtha says:—As waves of various shapes rise and fall in the still and shapeless breast of the sea, so innumerable worlds of various forms, float about in the unaltered and formless vacuity of Brahma’s bosom.
28. From the fullness of the Divine soul (Brahmátmá), proceeds the fullness of the living soul (Jívátmá), which is formless also (nirákriti). This aspect of Brahma is said to be owing to the purpose of manifesting himself (as living in all living beings).
29. So the totality of worlds proceeding from the plenum of Brahma, there remains the same sum total also as the plenitude of Brahma himself.
30. Considering the world as synonymous with Brahma in our minds, we find their identity (in the same manner), as one finds by taste the pepper and its pungency to be the same thing.
31. Such being the state of the unreality of the mind and its cognizables, their reflexions upon each other (i.e. of the mind upon the object and those of the object on the mind), are equally untrue as the shadow of a shadow. (Here is an utter negation of perception and perceptibles. There being no material subtratum, the shadowy scene of the world is a mere mental synthesis. Berkeley).[9]
32. Know Brahma to be smaller than the smallest atom, and minutest of minutest particles. He is purer than air, and more tranquil than the subtile ether which is embosomed in him.
33. Unbounded by space and time, his form is the most extensive of all. He is without beginning and end, and an ineffable light without brightness in it. (He is the light of lights).
34. He is of the form of intellect—chit and life eternal, without the conditions and accidents of vitality—jívatá. The Divine Mind has its will eternal, and is devoid of the desires of finite minds—chittata.
35. Without the rise of the intellect (i.e. its development), there is neither vitality nor understanding, no intellection nor any organic action or sensation, and no mental desire or feeling whatever (all of which are but products of the intellect or Ego).