6. Whether the world is with or without an agent, or has a maker or not, yet you can not tell it as a real substance, except that it appears so to your mind.
7. The soul is devoid of all organs of action, and with all its activity, it remains motionless and without action, as anything that is inactive and immovable.
8. The world is the production of a fortuitous chance (Kákatáliya Sanyoga), and none but boys place any reliance in it. (The world here means our existence in it, which is an act of chance).
9. The world is neither stable nor fragile, but it is mutable from one state to another, as it is known by its repeated reproductions and visibility to us.
10. It is neither everlasting, nor is it a momenting thing; its constant mutability contradicts its firmness; and its nihility, (as stated before) is opposed to its temporarity. (The dictum of the Veda of the eternity of asat—nullity, nullifies its temporariness).
11. If the soul is the active power without its organs of action, it must be unfailing and entire; because the continuance of its inorganic operations can not weaken its powers. (i.e. The performance of bodily actions debilitates the body; but the immaterial mind is not impaired by its activity).
12. Therefore there is an irresistible destiny, which is absolutely overruling; it is existence and inexistence itself, it is sedate and continuous, and all visible perturbations are but false appearances.
13. The limit of a hundred years of human life, is but a very small portion of unlimited duration; it is therefore very astonishing that any one should be concerned with this small portion of his existence, here (in utter disregard of his eternal life).
14. Granting the durability of worldly affairs, yet they are not deserving of your reliance; for what faith can you rely on the union of two such opposites as the mind and matter? (The one being sensible and the other insensible, the one being infinite and imperishable, and the other a finite and frail substance).
15. But if the state of worldly things be unsteady and uncertain, it can not be deserving of your confidence. Say, can you be sorry at the dissolving of the foam and froth of the milk or water, then why should you lament at the loss of the perishable? (So said the Grecian philosopher: yesterday I saw a fragile breaking, and today I saw a mortal die).