10. Thus all things being perishable, and all of them being, but parts of Brahma, it is agreed (by Logicians), that Brahma is neither endless nor imperishable, nor even existent at this time (since by loss of parts by infinitesimal, the whole is lost in toto at last).
11. This conceit (of a theist) likening the intoxication of wine, cannot over power our theistical belief; because our knowledge of bodies, is as that of things in a dream, and not at all of their real substantiality.
12. The phenomenals are of course all perishable, but not the other (the spirit), which is neither matter nor destructible, and this is conformable with the doctrines of the sástras, which mean no other.
13. Whether what is destroyed come to revive again or not, is utterly unknowable to us; all that we can say by our inferences, is that the renovations are very like the former ones.
14. That matter existed in the form of vacuum upon its dissolution, is not possible to believe (from the impossibility of plastic nature to be converted to a formless void). Again if there was the vacuum as before, then there could not be a total dissolution (if this was left undestroyed).
15. If the theory of the identity of creation and dissolution be maintained (owing to the existence of the world in the spirit of God); then the absence of causality and effect, supports our tenet of their being the one and the same thing.
16. Vacuity being conceivable by us, we say everything to be annihilated, that is transformed to or hid in the womb of vacuum; if then there is anything else which is meant by dissolution, let us know what may it be otherwise.
17. Whoever believes that, the things which are destroyed, comes to restore again (as the Pratyabhijna vadis do); is either wrong to call them annihilated, or must own, that others are produced to supply their place.
18. Where is there any causality or consequence in a tree, which is but a transformation of the seed; notwithstanding the difference of its parts, as the trunk and branches, and leaves and fruits.
19. The seed is not inactive as a pot or picture, but exhibits its actions in the production of its flower and fruits in their proper seasons. (So doth the divine spirit show its evolution and involution, as the proper times of creation and dissolution of the world).