18. Then it thinks of its future gross form, and immediately finds itself transformed to an aerial body, by its volition or sankalpa. (The will being master to the thought).
19. Though the soul, spirit and mind, are vacuous in their natures; yet they can assume aerial forms to themselves by their will, as the mind sees its imaginary cities; and so doth the Lord take upon Him any form it pleases.
20. And as the knowledge of our minds, is purely of an aerial nature, so the intelligence of the all-intelligent Lord is likewise of an intellectual kind; and he takes and forsakes any form as he supposes and pleases for himself.
21. As we advance to the knowledge of recondite truth, so we come to lose the perception of size and extension; and to know this extended world as a mere nullity, though it appears as a positive entity.
22. By knowledge of the real truth, we get rid of our desires, as it is by our knowledge of the unity and the absence of our egoism or personality, that we obtain our liberation. (i.e. The knowledge of our nothingness).
23. Such is He—the supreme One, and is Brahma the entity of the world. And know Virát, O Ráma, to be the body of Brahma, and the form of the visible world. (Brahma, Brahmá and Virát, are the triple hypostasis of the One and same God).
24. The desires or will, is of the form of empty vacuum, and the erroneous conceptions which rise in it; the same give birth to the world, which is thence called the mundane egg.
25. Know all this is non esse, and the forms you see, are but formation of your fancy; in reality there is nothing in esse; and tuism and egoism are no entities at any time.
26. How can the gross world be ever attached to the simple Intellect, which is of the nature of a void; how can a cause or secondary causality, be ever produced in or come out from a mere void?
27. Therefore all this production is false, and all that is seen a mere falsity; all this is a mere void and nothing, which erroneously taken for something.