3. Therefore there is no possibility of any cause or its effect in this world, which is manifest before us as the self-same essence of the ever tranquil and the unborn spirit of God.
4. The effect that comes to pass from a cause, is of course alike to the nature of its causality; but what similarity can there exist between one, which is neither the cause nor effect of the other?
5. Say how can a tree grow which has no seed for its growth, and how can God have a seed whose nature is inscrutable in thought, and inexpressible in words.
6. All things that have their causality at any time or place, are of course of the nature of their causal influence; but how can there be a similarity of anything with God who is never the cause of an effect?
7. Brahma the uncausing uncaused cause of all, has no causality in him; therefore the meaning of the word world, is something that has no cause whatever. (Jagat means what is going on forever).
8. Therefore think thyself as Brahma, according to the view of the intelligent; but the world appears as some thing extended in the sight of men of imperfect understandings.
9. When the world is taken as one and the same with the tranquil intellect of God, it must be viewed in the light of the transparent spirit of Brahma. (i.e. spiritually and intellectually they are both the same).
10. Any other notion, Oh prince, which the mind may entertain about the nature of God, is said by the intelligent, to be the destruction of the right concept of the Deity.
11. Know O prince, that the destruction of the mind (or mental error), is tantamount to the destruction of the soul; and slight forgetfulness of the spirit, is hard to be retrieved in a whole kalpa. (He that loses the sight of his Lord for a moment, loses it forever).
12. No sooner you are freed from your personality, than you find yourself to be full of Divine knowledge, and your false personality flies away for your consummation in spirituality.