5. It is a mere fiction of speech to speak of the world as creation or production, because it is difficult to explain the subject and object of the lecture, without the use of such fictitious language (as the actor and act, the creator and the created &c.).
6. Hence the language of dualists and pluralists is adopted in monotheistic doctrines, as the expressions, this one is Brahma, or divine soul, and these others are the living souls, as they are in use in the popular language.
7. It has been seen (explained), that the concrete world has sprung from the discrete Brahma; because the production of something is the same with its material cause, though it seems different from it to common understandings.
8. Multitudes of living beings rising like the rocks of Meru and Mandara mountains, are joined with the main range from which they jut out. (All are but parts of one undivided whole. Pope.)
9. Thousands and thousands of living beings, are incessantly produced from their common source, like the innumerable sprigs of forest trees, filling the woodland sky with their variegated foliage. (So are all creatures but off shoots of the parent tree of the Supreme Soul).
10. An infinity of living beings will continue to spring from the same, like blades of grass sprouting from the earth below; and they will likewise be reduced to the same, like the season plants of spring, dying away in the hot weather of Summer.
11. There is no counting of the living creatures that exist at any time, and what numbers of them, are being born and dying away at any moment (and like waves of water are rising and falling at each instant).
12. Men with their duties proceed from the same divine source, like flowers growing with their fragrance from the same stem; and all these subside in the same receptacle whence they had their rise.
13. We see the different tribes of demons and brutes, and of men and gods in this world, coming into existence from non-existence, and this is repeated without end.
14. We see no other cause of their continuous revolution in this manner, except the forgetfulness of their reminiscence, which makes them oblivious of their original state, and conform with every mode of their metempsychosis into new forms. (Otherwise the retention of the knowledge of its original state and former impressions, would keep it alive in the same state of primeval purity, and exempt it from all transmigrations).