18. With us learned men, there is nothing as jáyáti or what is made or may be said to be born or destroyed; but all is one calm and quiet unborn being only. (An eternal ideal entity).
19. The whole and soul of this entity, is the one Brahma alone (the only Ens to On or the Om); and the totality of existence, is the Cosmos, macrocosm or the world. Say then what hypostasis or unsubstantiality is there that can be positively affirmed or denied of it, which is of them alike.
20. That which is called sakti or the active energy of God, resides literally in the Divine spirit, but not as a free or separate power of itself; because all power subsists in Omnipotence, which is self same with Brahma, and not as an attribute or part of him. (Vedánta ignores the predicates of potentiality as predicable of Brahma, who is the very essence of Omnipotence).
21. The properties of waking, sleep and dreaming, do not belong to the nature of God, according to the cognition of men learned in divine Knowledge; because God never sleeps nor dreams, nor does he wake in the manner of His creature. (No changing property appertaining to finite beings can ever be attributable to the Infinite, who is as He is).
22. Neither sleep nor the airy visions of dreaming, nor also anything that we either know or have any notion of, can have any relation to the nature of the Inscrutable One; any more than the impossibility of our having any idea of the world before its creation. (So the Persian mystic Berun Zátash, aztohmate chunan to chunin. His nature is beyond our comprehension and presumption of it as so and such).
23. It is the living soul which sees the dream, and imagines the creation in itself; or else the pure intellect is quite unintelligible in its nature, and remains as clear as either in the beginning of creation.
24. The Intellect is neither the observer nor enjoyer (i.e. neither the active nor passive agent of creation); it is something as nothing, perfectly quiet and utterly unspeakable in its nature.
25. In the beginning there was no cause of creation, or creative agent of the world; it is only an ideal of the Divine Mind, and exists for ever in the same state, as a vision in the dream or an airy castle of imagination.
26. It is thus that the individual Intelligence, is apprehended as a duality by the unwise, but never by the intelligent; because ignorant men like silly infants are afraid of the tiger or snake that is painted upon their own person; but the intelligent knowing them too well to be marked upon their own bodies, never suspect them as anything otherwise than their own person.
27. The One invariable and translucent soul, which is without its beginning, middle and end, appears as varying and various to the unreflecting dualist and polytheist; but the whole appearing so changeful and conspicuous to sight, is all a perfect calm and quiet and serene prospect in itself.