7. These float (before our eyes) like the waves upon waters, which are apparently of different forms, and yet essentially the same with the element, on which they seem to move. So the creations whether present, past or future, are all situated in the Supreme Spirit. (The immaterial spirit is the basis and substratum of material bodies).
8. As wet wood when ignited, serves for the purpose of infusing heat, and inviting the apes of the forest to warm themselves in cold weather; so the externally shining appearance of the world, invites the ignorant to resort to it.
9. Such is the temporary glow of the ever cool spirit of God, in the works of creation; which shows itself in many forms without changing its essence.
10. The absent world appeared in presence, and its unreality appears as a reality to consciousness, like the potential figures carved in wood. (The would-be world existed in the eternal ideas in the mind of God, like the possible figures in the wood, which were carved out afterwards. And so too Aristotle).
11. As the products, of the seed from its sprout to the fruit, are all of the same species; so the thoughts (chetyas) of the mind—Chitta, are of the same nature as those originally implanted in it. (The homogeneity of the cause with all its effects).
12. By the law of the continuity of the same essence, there is no difference in the nature of the seed and its fruit; so the intellect (chit) and the thoughts (chetyas), differ in nothing except in their forms; like the waves and water differing in external appearance, and not in the intrinsicality of their substance (Vastu).
13. No demonstration can show the difference between thoughts and the mind; and whatever distinction our judgment may make betwixt them, it is easily refuted by right reasoning. (Such as the incapability of an effect being produced without its cause, or disagreement between the effects of the same or similar causes).
14. Let this error therefore vanish, as it has come from nothing to nothing; and as all causeless falsities fail of themselves. You will know more of this, Ráma! when you are awakened to divine knowledge. In the meantime, do away with error of viewing a duality, which is different from the only existent Unity. (Duality being driven out, all will appear one and the same. So Sádi the sophist: duirácho badar kardam ekebinam ekedámam).
15. After the knot of your error is cut asunder, by your attending to my lectures, you will come to know by yourself, the signification and substance (object) of what is called the true knowledge, which is taken in different senses by the various schools; but that which comes of itself in the mind, is the intuitive knowledge of divine truth.
16. You have a mind like that of the common people (itara), which is full of mistakes and blunders (anarthas); all which will doubtlessly subside in your mind, by your attending to my lectures (because the words of the wise remove all errors).