2. The minister will say in his reply:—“Hear me attentively, O king, for a while; and I will tell you this secret, which you require me to relate, and will surely remove your ignorance.”
3. There is a self existent and undecaying Being from all eternity, which is without its beginning or end, which is designated the great Brahma, and passes herein under the little of I and thou, and of this and that &c.
4. I am that self same Brahma, by the consciousness of my self cogitation (ego cogito ergo sum). This becomes the living principal with the power of intellection (vivo qui intellego I live because I think). This power does not forsake its personality; (but retains its persona of I am that I am).
5. Know this Intellect to be a spiritual or supernatural substance, having a form rarer and more transparent than that of the subtile ether; it is this which is the only being in existence, nor is there anything which is of a material substance. (This passage maintains the immateriality of the world).
6. This formless takes the form of the mind, by its being combined, with volition and its views of this and the next world, (i.e. its worldly enjoyments and future bliss), in its state of life and death, and of waking and sleep. (That is the mind is sensible of these passing and alternate phenomena).
7. The mind, though formless, stretches itself into the form of the phenomenal world; just as the formless air dilates itself, in the form of force or oscillation in all material bodies.
8. The world is identic with the mind, as the seeming and visible sky is the same with empty vacuity; so the corporeal is alike the incorporeal, and there is no difference whatever, between the material and mental worlds.
9. This net work or least of worlds resides in the mind, in their immanent impressions in it, and the outer world is in reality. And that the cosmos consists of ideas in the formless mind, its formal appearance has no real substance in it. (The immaterial ideas of the mind are real, and not the material objects or the sober reality of the subjective only).
10. There arose at first the pure (satya) personality of the impersonal and universal spirit of God (Brahma), in the person of the creative power known under the title of Brahmá. This personal god assumed to himself the appellation of ego from his will of creation, and the undivided spirit, was divided into many impure personalities (rájasa and támasa), from its desire of becoming many (aham bahu syam-sim multa and plurimá).
11. The sindhu will say: Tell me sir, what you mean by rájasa and támasa bodies (or impure personalities); and how and whence are these appellations at first in primo to the supreme being—parapada—the Indefinite One.