5. It is wrong to suppose the existence of a chaos before creation began, for that would be assigning another (chaotic) cause to the creation when has proceeded from Brahma, who is without a cause and is diffused in his creation.
6. He who does not acknowledge the purport of the Vedas, (that all things are produced from Brahma), and the final great dissolution (when all things are dissolved in and return to him); are known as men without a revelation and religion, and are considered as dead by us (i.e. spiritually dead).
7. Those whose minds are settled in the undisputed belief of the sástras, that all these is Brahmá or the varied god himself; are persons with whom we have to hold no discussion or argument.
8. As our consciousness is ever awake in our minds, and without any intermission; so Brahma that constitutes our consciousness, is ever wakeful in us, whether the body lasts or not.
9. If our perceptions are to produce our consciousness, then must man be very miserable indeed; because the sense of a feeling, other <than> that of the ever felicitous state of the soul, is what actually makes us so.
10. Knowing the universe as the splendours of the intellectual vacuum (i.e. in the sphere of the vacuous intellect); you cannot suppose the knowledge of anything, or the feeling of any pleasure or pain, ever to attach or stick to an empty nothing. (i.e. to the vacuous spirit).
11. Hence men who are quite certain and conscious, of the entirety and pure unity of the soul, can never find the feelings of sorrow or grief, to rise in or overwhelm it in any way than the dust of earth rising to the sky, and filling its sphere with foulness. (This passage rests on text of the sruti which says: there is no sorrow or pain to any body who sees the pure unity only).
12. Whether the consciousness of unity, be true or not in all men; yet the common notion of it even in the minds of boys, cannot be discarded as untrue. (i.e. All men may differ in their conceptions respecting the nature of the Divine soul, but they all agree in the notion of one prime cause of all. See kusumanjali).
13. The body is not the soul nor the living spirit, nor any other thing of which we have any conception; It is the consciousness which is every thing, and the world is as it conceives it to be. (There is nothing beyond our consciousness of it).
14. Whether it is true or not, yet we have the conception of our bodies by means of this; and it gives us conceptions of all things in earth, water and heaven, independent of their material forms, as we see the aerial forms of things in our dreams. (i.e. We are conscious only of the abstract notions of things, and of their substantial properties).