35. From the unintelligibleness of his nature, he is said to be a speck of obscurity, as he is called to be a ray of light, from the brightness of his intellect. He is known as existent by our consciousness of him, as he is said to be non-existent from his being removed from our visual sight.
36. He is said to be afar from his invisibleness to our eyes, and to be near us from his being of the nature of our intellect. He is represented as a mountain for his being the totality of our consciousness, although he is minuter than any perceptible particle. (In answer to “what is minute yet vast”).
37. It is his consciousness that manifests itself in the form of the universe; the mountains are not real existences, but subsist like the Meru in his atomic substratum. (In answer to the question “how an atom contains and expands itself as a hill &c.”).
38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a nimesha is a nimesha and a Kalpa is a Kalpa).
39. Sometimes a twinkling—instant represents a Kalpa, when it is fraught with the acts and thoughts of an age; as an extensive country of many leagues, is pictured in miniature or in a grain of the brain.
40. The course of a long Kalpa, is sometimes represented in the womb of a nimesha instant; as the period of the building of a great city, is present in the small space of the mind’s remembrance, as it is in the bosom of a mirror.
41. As little moments and Kalpa ages, high mountains and extensive yojanas, may abide in a single grain of the intellect; so do all dualities and pluralities unite and meet in the unity of God.
42. That ‘I have done this and that before’, is an impression derived from the thought of our actual actions and activity at all times; but the truth thereof becomes as untrue as our doings in the dream. (This to prove that all vyávahárika or customary events, are real untruths; being but prátibhásika or phenomenal appearances only).
43. It is calamity that prolongs the course of time, as our prosperity on the otherhand diminishes its duration; as the short space of a single night, appeared as a period of twelve long years to king Haris Chandra in his misery. (The fallacy of human conception of the length or shortness of time).
44. Anything appearing as a certain truth to the mind, stamps the same impression in the soul, as the sense of some golden jewellery, becomes more impressive in the soul than the idea of its gold. (The fallacy of our perceptions, creating errors in the judgement of the understanding).