6. To say the earth and other elements, to be the accompanying causes of production, is also wrong; since it is impossible for these elements to exist prior to their creation.
7. To say the world remained quiescent in its own nature, together with the accompanying causes, is the talk proceeding from the minds (mouths) of boys and not of the wise.
8. Therefore Ráma! there neither is or was or ever will be a separate world in existence. It is the one intelligence of the Divinity, that displays the creation in itself.
9. So Ráma! there being an absolute privation of this visible world, it is certain that Brahma himself is All, throughout the endless space.
10. The knowledge of the visible world, is destroyed by the destruction of all its causalities; but the causes continuing in the mind, will cause the visibles to appear to the view even after their outward extinction (like objects in the dream).
11. The absolute privation of the phenomenal, is only effected by the privation of its causes, (i.e. the suppression of our acts and desires); but if they are not suppressed in the mind, how can you effect to suppress the sight?
12. There is no other means of destroying our erroneous conception of the world, except by a total extirpation of the visibles from our view.
13. It is certain that the appearance of the visible world, is no more than our inward conception of it, in the vacuity of the intellect; and the knowledge of I, thou and he, are false impressions on our minds like figures in paintings.
14. As these mountains and hills, these lands and seas and these revolutions of days and nights, and months and years and the knowledge that this is a Kalpa age, and this is a minute and moment, and this is life and this is death, are all mere conceptions of the mind.
15. So is the knowledge of the duration and termination of a Kalpa and Mahákalpa (millenniums &c.) and that of the creation and its beginning and end, are mere misconceptions of our minds.