20. So the productive seed proceeding from Brahmá, displays itself in the form of the world. But as no body can say what is the cause of the sap in the seed, so no one can tell why the spirit of God, teems with productive seed (of Brahmá) in it.
21. So no one should inquire into the cause of Brahmá; because his nature being inscrutable and undefinable, it is improper to say him this or the other.
22. He must not attribute causality to what is not the cause, nor impute the causation of material bodies to the immaterial spirit of God, that is the prime and supreme cause of all (as the Prototype). We must reason rightly regarding what is certain truth, and not argue falsely about what transcends our knowledge.
23. The seed casts off its seedy form, and assumes the shape of the fruit; but Brahmá (the seed of all) contains the fruit (of the universe) in his bosom, without laying aside the seed.
24. The seed of the fruit bears a material form, but Brahmá—the universal seed, has no form at all; therefore it is improper to compare the visible seed, with the invisible Brahmá; who is beyond all comparison.
25. Brahmá evolves himself in his creation and does not produce the world like the fruit from the seed; therefore know the world as the vacuous heart of Brahmá, and is neither born nor unborn of itself.
26. The viewer viewing the view, is unable to see himself (his inward soul) because his consciousness being engrossed by external objects, is disabled from looking into itself.
27. Of what avail is sagacity to one, whose mind labours under the error of water in a mirage; and what power has the mirage over a mind, which is possessed of its sagacity?
28. As the looker on the clear sky does not see every part of it, and as the eye that looks on all others does not see itself; so we see everything about us besides ourselves.
29. As the looker on the clear sky, does not see what is above the skies; so we see ourselves and others as material beings; but cannot see the inward part of the immaterial soul, as the wise men do.