12. As there is no water in a sea of the mirage, nor light in the new moon, so this world, as it is, does not abide in the pure spirit of God (in its gross state).
13. That which did not exist at first owing to its want of a cause, has neither its existence at present, nor can it be destroyed (when it is a nil itself).
14. How is it possible for a dull material object to have any other cause but a material one; just as it is not the light (but some solid substance), that is the cause of a shadow.
15. But as none of these works, has come into existence without some cause, that cause whatever it is, is situated in these productions of it: (i.e. the author is displayed in his works).
16. Whatever appears as ignorance or delusion (as this world), has some appearance of intelligence or truth (of the Divinity) in it, as the delusion of the world seen in a dream, is the effect of the intellect within us. (Consciousness is awake in our dreams also).
17. As the illusion of the world in a dream, is not without our inward consciousness of it, in like manner Brahma was not unconscious of the expansion of the world, at the beginning of creation.
18. All this that we behold about us, is situated in the divine soul (in the same manner as the visions in our dreams, are but archetypes of our souls); there is no other world that rises and sets (but what is imprinted in our minds).
19. As fluidity is another name for water, and fluctuation the same with wind; and as sunshine is no other than light, so the world is naught but Brahma (displayed in nature).
20. As the figure of a city, resides in the inward intellect of one, who is conscious of his dreaming, in the same manner this world, is displayed in the Supreme soul.
21. Ráma said:—If it is so, then tell me, O Bráhman! whence is this our belief of its substantiality, and how this unreal and visionary ideal, presents its baneful visible aspect unto us.