42. It has nothing to know or see without itself (i.e. beyond its self-consciousness). The only conception that we have of it, is what resembles an extended intelligence (i.e. an all-diffusive omniscience).
43. Under these circumstances, how is it susceptible of any earthly or other external form? Therefore O Death! desist from thy attempt to lay hold on the same.
44. Hearing these words of Yama, Death thought upon the impracticability of laying hold on empty vacuity by any body, and sorrowfully returned to his own abode.
45. Ráma said: you said sir, that Brahmá is your great grand-sire; I think it is he that you mean to say as the unborn, self-born, universal soul and intelligence.
46. So is this Brahmá, Ráma! as I have spoken to you, and it was with regard to the same, that the aforesaid discussion was held of yore between Death and Yama (Pluto).
47. Again when Death had made an end of all living beings at the interval of a manwantará, he thought himself strong enough to make an attempt to bear down upon the lotus-born Brahmá also.
48. It was then that he was admonished by Yama, saying:—It is your habit that makes you go on your wonted course of killing.
49. But the super-etherial form of Brahmá too is beyond your reach: it being simply of the nature of the mind having connection with its thoughts only, and no concern with the actual forms of things.
50. It is of the form of the wonderfully vacuous intellect, having the faculty of cognition in it. Thus the intellect being but vacuum, has neither any cause for it, nor any effect produced by it.
51. As the aeriform volitive principle in men, manifests itself without being connected with material forms, so is the self-born (Brahmá) manifest to all in his own immaterial nature.