15. The sense of the existence of the external world, together with that of one’s ego or self-existence, is all unreal and inane, it is consciousness alone that shows everything in itself and by the fluctuation of its erroneous; as the motion of winds displays the variegated clouds in the empty air. (It is the imaginative faculty of the mind, that creates and presents these phantoms before it).
16. It is the divine consciousness only, which exhibits the unreal phenomenals as real in itself, without creating anything apart or separate from its own essence; in the same manner as earth or any metal produces a pot or a jar out of itself, and which is no wise distinct or separate from its substance.
17. As the sky is only a vacuity, and the wind is a mere fluctuation of air; and as the waves are composed of nothing but water; so the world is no other than a phenomenon of consciousness: (because we have no knowledge of it without our consciousness of it).
18. The world subsists undivided in the bas-relief of consciousness, and without a separate existence of its own apart or disjoined in any part, from its substance or substratum of the conscious soul, which is as calm and clear as the empty air, and the world resembles the shadow of a mountain in the bosom of water, or a surge or wave rising on the surface of the sea.
19. There rises a calm coolness in the souls of wise and inexcitable sages, when the shining worlds appear as the cooling moon beams falling on the internal mirror of their minds.
20. How is it and by what means and in what manner, is this invisible supreme light, produced in the calm and quiet and all pervading auspicious soul, amidst the empty expanse of the universe. (Here is a double question of the production of uncreated light in creation and of the manifestation of divine and spiritual light in the quiet soul).
21. That essence which is expressed by the term Brahma, forms the essential nature and form of everything besides; and the same is permeated throughout all nature, except where it is obstructed by some preventive cause or other,—bádhá.
22. Anything which presents a hindrance to this, and whatever is preventive of the pervasion of divine essence, is a nullity in nature like a sky flower—ákása pushpa, which is nothing at all in nubibus.
23. The wise man sits quietly like a stone, without the action of even his inner and mental faculties; because the lord is without the reflection or sensation of anything, and without birth or decay at anytime. (Here the mind and its workings, are explained as vikalpaná or changing thoughts, which are wanting in the eternal mind).
24. He who remains insensible and unconscious of every thing, like the empty state of the open sky; arrives by his constant practice to his state of sound sleep or hypnotism without the disturbance of dreams.