12. There can be no other, which may be supposed as the prime cause of all, at the beginning of creation. Should there be any other that is supposed to be as such, let the doctrinaires now declare it before me.
13. There was nothing uncreated before creation, nor was there anything created in the beginning; the duality that at present, presents itself in the form of the universe, is but a réchauffé or reflexion of the unity.
14. The phenomenal is no more than a reflexion or copy of the noumenal, and our impression of its being a visible something, is as erroneous as all other false sights, which are mistaken for the true reality. (These errors are the sights of silver in sands, of water in the sandy desert, and of airy castle in the northern skies).
15. It is a wonder of the almighty power, exhibited in the sphere of the Divine Intellect; it is the wakeful understanding that sees these visibles, as one sees the sights in his dream, but never in his ignorance of sound sleep.
16. The wakefulness and insensibility of the understanding, both amount to the same thing; because the difference of the visible world is only verbal and not real; since nothing that is visible to the eye, is substantial in its essential nature. (Hence the perception of the visibles, is alike to their non-perception of them).
17. Whatever was thought and said to be visibles by others, the same was the effect of their error and want of reason; and now if they are disproved by right season, where can you find the visibles any more.
18. Therefore employ your reasoning now, in the investigation of spiritual knowledge; because by your diligent and persevering inquiry in this respect, you will secure to yourself the success in both worlds. (So says the sruti: “By thy constant study of the subject, thou shalt see thy god”).
19. Inquiry into spiritual knowledge, will dispel thy ignorance; but thou wilt never be successful in it, without thy constant application to it.
20. Leaving aside all anxieties and their causes, and of every jot and moment of time in the observance of one’s sacred vows day by day, and the study of this sacred sástra with due attention, leads him to his welfare in both worlds.
21. Whether one is proficient or not in his spiritual knowledge, he may still improve in it, by his constant communication of it and discussion on the subject with his superiors.