10. The everlasting bliss of the uncreated God, has no cause for his creation of the world, which cannot augment his bliss; therefore know all that is and exists to the increate God himself, from the improbability of his making a creation to no purpose whatsoever.
11. Of what use is it to reason with the ignorant, concerning the production and destruction of creation (i.e. about the existence or inexistence of the objective world); when they have not the Divine Intellect in their view (as all in all or as both the subjective and objective in itself).
12. Wherever there is the Supreme being, there is the same accompanied with the worlds also (as it is impossible to have the idea of God, without the association of the world); because the meaning of the word world, conveys the sense of their variety.
13. The supreme Brahma is present in everything in all places, such as in the woods and grass, in the habitable earth and in the waters likewise. So the creatures of God teem in every part of creation together with the all-creative power.
14. It is improper to ask, what is the nature and constitution of Brahma; because there is no possibility of ascertaining the essence and absence of the properties of that infinite and transcendental entity.
15. All want—abháva being wanting in him, who is full—púrna in himself; and any particular nature—bháva being inapplicable to the infinite One, who comprehends all nature in him; all words significant of his nature are mere paralogism.
16. Inexistence and non-entity being altogether impossible, of the everlasting and self-existent being; who is always existent in his own essence, any word descriptive of his nature, is but a misrepresentation of his true nature and quality.
17. He is neither I nor thou (the subjective or the objective); who is unknowable to the understanding, and invisible to the people in all the worlds; and yet He is represented as such and such, as false phantoms of the brain which presents themselves as ghosts to boys.
18. That which is free from or beyond the sense of I and thou—the subject and object, is known as the truly Supreme; but what is seen under the sense of I and thou, proves to be null and void.
19. The distinction of the world from the essence of Brahma, is entirely lost in the sight of them, that have unity of Brahma only before their view. The subjective and objective are of equal import to them, who believe all sensible objects as mere productions of fancy from the very substance of Brahma, as the various ornaments are but transformations of the same material of gold &c.