21. It is the Supreme being that is the sole cause of both states of reminiscence (i.e. the one caused by vestiges of prior impressions, and the other produced by prior desires); and both the conditions of cause and effect combine in Him in the sphere of his intellect.
22. Thus it is the knowledge of the union of the cause and effect, and the auxiliary cause in Him, that gives us our tranquillity and naught otherwise.
23. Causality and consequence are mere empty words of no significance, since it is the recognition of the universal intellect, which constitutes true wisdom.
24. Hence nothing is produced that is seen in the phenomenal, or known in the noumenal or intellectual world (Chid-jagat); but every thing is situated within the space of the sphere of the intellect in one’s own soul.
25. Lílá said:—O! wonderful was the sight thou hast shown me, O goddess; it was a fair prospect of the world as in its morning light, and as brilliant as in the glare of a lightning.
26. Now goddess! deign to satisfy my curiosity, until I become conversant with it by my intense application and study.
27. Kindly take me to that dwelling where the Bráhman pair dwelt together, and show me that mountainous spot of their former residence.
28. The goddess replied:—If you want to see that sight, you shall have to be immaculate, by forsaking the sense of your personality (mana or meum), and betaking yourself to the clairvoyance or clear sightedness of seeing the unintelligible Intellect (achetya-chit) within the soul.
29. You shall then find yourself in a vacuous atmosphere (vyomátman), and situated in the sky (nabhas-nubibus), resembling the prospects of earthly men, and the apartments of the firmament (i.e. all nil and void).
30. In this state we shall be able to see them with all their possessions without any obstruction; otherwise this body is a great barrier in the way of spiritual vision.