15. All things appearing unto us, are as false as these phantoms; and they proceed from the mind of Brahmá, as the varieties of trees and shrubs, are produced from the same sap of the vernal season. (The one is the source of many).
16. Considering in a philosophical light (tatwadarsana), it will be found, that it is the will or desire of every body, which is productive of the objects of his desire. (Lit. which evolves itself in its productions. And as it is with the will of the creator, so is it with that of every one).
17. Every body beholds everything in the world, according to the nature of the thoughts in his mind, and then perishes with his wrong view of it.
18. It is in its ideality, that anything appears as existent, which in reality is inexistent, though it is apparent to sight. The existence of the world, is as that of a lengthened dream; and the visible world is a wide spread snare of the mind, like fetters at the feet of an elephant.
(The world is existent in the ideal, but inexistent in its apparent real and visual form. It is a network of the mind, like a longspun dream, and binds it as fast as fetters at the feet of an elephant).
19. The reality of the world depends upon the reality of mind, which causes the world to appear as real. The loss of the one, destroys them both; because neither of them can subsist without the other.
20. The pure mind has the true notions of things, as the gem polished from its dross, receives the right reflection of every thing, (or) reflects the true image of every thing.
21. The mind is purified by its habit of fixed attention to one particular object; and it is the mind undisturbed by desires, that receives the true light and reflexion of things.
22. As the gilding of gold or any brilliant colour, cannot stand on base metal or on a piece of dirty cloth, so it is impossible for the vitiated mind, to apply itself intensely to any one particular object.
23. Ráma asked:—Will you tell me sir, in what manner the mind of Sukra, received the reflexion of the shadowy world, and its temporaneous movement in itself, and how these fluctuations rose and remained in his mind?