14. There is nothing real or unreal on earth, except the false creations of our brain (as appearances in our dreams); and these whether known as real or unreal, are equally productive of their consequences, as the sights and fears of spectres in children. (We are equally encouraged by actual rewards and flattering hopes, as we are depressed at real degradation and its threatening fear).
15. A thing whether it is so or not, proves yet as such as it is believed to be, by different kinds and minds of men; as poison becomes as effective as elixir to the sick, and ambrosia proves as heinous as hemlock with the intemperate. (So is false faith thought to be as efficacious by the vulgar as the true belief of the wise).
16. Belief in the only essence of the soul, constitutes true knowledge, and not in its likeness of the ego and mind, as it is generally believed in this world. Therefore abandon the thought of your false and unfounded egoism or individual existence. (This is said to be self-reliance or dependance on the universal soul of God).
17. As there is no rotundity of the ring inherent in gold; so there is no individuality of egoism in the all-pervading universal soul.
18. There is nothing everlasting beside Brahma, and no personality of Him as a Brahmá, Vishnu or any other. There is no substantive existence as the world, but off spring of Brahmá called the patriarchs. (All these are said to be negative terms in many passages of the srutis as the following:—
There is no substantiality except that of Brahma. There is no personality (ádesa) of him. He is Brahma the supreme soul and no other. He is neither the outward nor inward nor he is nothing.)
19. There are no other worlds beside Brahma, nor is the heaven without Him. The hills, the demons, the mind and body all rest in that spirit which is no one of these.
20. He is no elementary principle, nor is he any cause as the material or efficient. He is none of the three times of past, present and future but all; nor is he anything in being or not-being (in esse or posse or in nubibus).
21. He is beyond your egoism or tuism, ipseism and suism, and all your entities and non-entities. There is no attribution nor particularity in Him, who is above all your ideas, and is none of the ideal personifications of your notions (i.e. He is none of the mythic persons of abstract ideas as Love and the like).
22. He is the plenum of the world, supporting and moving all, being unmoved and unsupported by any. He is everlasting and undecaying bliss; having no name or symbol or cause of his own. (He is the being that pervades through and presides over all—sanmátram).