4. When the self-born Brahmá created the world from nothing, and without the aid of any material or elementary body; it is plain that there was an eternal void, and all these are but manifestations of the vacuous soul. (The Teom and Beom of Genesis, corresponding with Tama and Vyom of the Veda, were the origin of creation).
5. The same creative soul, has spread the seeds of its consciousness in the stream of creation, and these produce the images as they incessantly appear to us, unless we take the pains to repress them.
6. The appearance of the world, is but a perspective of the sphere of divine intellect; and contained in the small space of human intellect within the soul; as in a transparent particle of sand.
7. Such being the case, say what is the essence of this erroneous conception, and what may be our desires of reliance in it, and what can be the meaning either of destiny or necessity? (The predestination and chance, to which the Fatalists ascribe the origination of the universe).
8. This entire whole which is visible to the eye, is but a false appearance as that of magic; and there is no truth nor substance in a magic show.
9. Ráma said:—Oh! the wondrous exposition of the world, that you have now explained to me. It refreshes my soul, as the moon-beams revive the blades of grass, that have been burnt down by a conflagration.
10. It is after so long, that I have come to know the truly knowable; such as what and how it is, and the manner whereby, whence and when it is to be known.
11. I have my peace and rest in pondering on this wonderful theory, and your elucidation of the doctrines of the Sruti Sástras.
12. But tell me this one thing to remove my doubt, as my ears are never satiate, with drinking the nectarious juice of your sweet speech.
13. Tell me the time, which transpired during the three births of Lílá’s husband. Was it the duration of a day and night in one case, and of a month in another, and the period of a whole year in the case of Vidúratha?