24. It is never possible for any one to prevent the accidents, that are incidentals to perishable things, nor can there be any cause to render a material object an immaterial one.
25. But the immaterial view of this world, identifies it with the unchangeable Brahma, and exempts it from the accidents of action and passion, and of growth and decay.
26. Therefore know this world to be contained, in the undivided and unutterable vacuity of the Divine Intellect; which is infinite and formless void, and is for ever more in its undivided and undivisible state.
27. Brahma who is omniform and ever tranquil in himself, manifests his own self in this manner in the forms of creation and dissolution all in himself.
28. The lord now shows himself to our understanding, as embodied in his body of the world, and now manifests himself unto us, as the one Brahma in his spiritual form.
29. Know after all, that this world is the essence of the one Brahma only, beside which there is no separate world or any thing else in existence; and it is our imagination only which represents it sometimes in one form and then in another.
30. All this is one, eternal and ever tranquil soul, which is unborn and without any support and situated as it is. It shows itself as various without any variation in its nature, and so learn to remain thyself with thyself as motionless as a block of wood, and with thy dumb silence in utter amazement at all this. (The principles of vedánta philosophy being abstraction and generalisation, it takes the world and all things in their abstract light, and generalises them all under the general spirit of God).