30. Now hear me tell you, O great minded sage, that the one satya—Ens or Brahma is the sole cause of existences; or else what other thing is it that is the cause of all nature and this all pervading vacuum.
31. Say what can be the cause of the solidity of the earth, and the rarity of air; what is the cause of our universal ignorance, and what is the cause of the self born Brahma.
32. What may be the cause of creation, and what is the origin of the winds, and fire and water; and what is the source of our apprehensions of things than mere vacuum or the vacuous intellect.
33. Tell me what can be the cause, of the regeneration of departed souls, into the mass of material bodies? It is in this manner that the course of creation is going on in this manner from the beginning (without any assignable cause).
34. Thus are all things seen to be going on, and recurring in this world, like the rotations of wheels and spheres in air; from our constant habit of thinking and seeing them as such.
35. Thus it is the great Brahma himself, who in the form of Brahmá or creator, spreads and moves throughout the world; and receives afterwards as many different names, as the different phases and forms of that he displays in nature, such as the earth, air &c.
36. All creations move about like the fluctuations of winds, in the spacious firmament of the Divine Mind; which conceives of itself various forms of things in its own imagination.
37. Whatever it imagines in any form or shape, the same receives the very form as a decree of fate; and because these forms are the very images or ideas of the Divine Mind, they are deemed to form the very body of the Deity.
38. In whatever likeness was anything designed at first by the Divine Intellect; it bears the same form and figure of it to this day (and so will it continue to bear for evermore).
39. But as the Divine Mind is all powerful and omniscient, it is able to alter them and make others anew, by its great efforts again (i.e. God can unmake what he has made, and make others again).