41. He beholds the world as a vale of misery, with very little of happiness in it; and where the soul is fast bound to its alternate passions, and led by the changes of its hopes and fears.
42. He takes pity on the miserable condition of man, and with a view of their welfare, promulgates the sacred sástras and rites, which are full of meaning for their guidance.
43. He propounds the Vedas and their branches—the Vedángas, which are fraught with spiritual knowledge, and precepts of wisdom, and he revealed the Puránas and other sástras for the salvation of mankind.
44. Again the spirit of Brahmá reclined on the supreme spirit, and was relieved from its toil; and then remained as tranquil as the becalmed ocean, after its churning by the Mandara.
45. Brahmá having observed the efforts of mankind on earth, and prescribed to them the rules of their conduct, returned to himself, where he sat reclined on his lotus seat.
46. He remains some times entirely devoid of all his desires; and at others he takes upon him his cares for mankind from his great kindness to them.
47. He is neither simple in his nature, nor does he assume or reject his form in the states of his creation and cessation. He is no other than intelligence, which is neither present in nor absent from any place.
48. He is conversant with all states and properties of things, and is as full as the ocean without intermixture of any crude matter in him.
49. Sometimes he is quite devoid of all attributes and desires, and is only awakened from his inertness, by his own desire of doing good to his creatures.
50. I have thus expounded to you concerning the existence of Brahmá (Bráhmi Sthiti), and his real states of Sátwika, Vidhyanika and Suranikas creation. (The first is the creation of his intellectual nature, and the second that of his mind or will or mental form).