30. Some where it shows the concavity of the sky as the hollow of the tree, and elsewhere the dissolution of creation as a vast desolation; it shows in one place the synod of gods as cluster of flowers, and other beings in another as bushes and brambles and cuticles of trees.
31. So are all these situated in the formless and vacuous consciousness, which is the great Brahma itself, and no other than the same nature with Brahma (in its clearness and transparency).
32. There was a past world, here is the present one, and in another a would be creation in futuro; are all but notions of our minds, and known to us by our consciousness of them, which is as unchangeable in its nature as Brahma himself.
33. Thus the supreme and self conscious soul of Brahma, being as transparent as clear firmament, there is no colour or cloud (or the changeful shadows of creation and destruction), which are attributed to it (by way of simile), with the shades of light and darkness in the orb of the moon.
34. How can there be the taint of anything in the transcendent, and transparent firmament, and can the imputation of the first, midst and last, and of far and near attach to infinity and eternity.
35. Want of a comprehensive and abstract knowledge, is the cause of attributing such and other qualities to the divine nature; and it is removed by right knowledge of the most perfect One. (These two are distinguished by the terms, the knowledge of the parágatmá and pralayátma?).
36. Ignorance known as such, by cognoscence of truth, is removed by itself; as a lamp is extinguished by the air which kindles the light (i.e. The knowledge of ignorance drives away ignorance).
37. As it is certain that the knowledge of one’s ignorance, is the cause of its removal; so the knowledge of the unlimited Brahma, makes him to be known as all in all.
38. Thus Ráma, have I expounded to you the meaning of liberation, consult it attentively with your conscience, and you will undoubtedly attain to it (in a short time).
39. This net work of worlds, is uncreated and without its beginning; yet it is apparent to sight by means of the spirit of Brahma, manifest in that form. Whoso contemplates with the eye of his reason, the eight qualities of the lord, becomes full with the divine spirit, although he is as mean as a straw in his living soul.