32. And as you have spurned me as a dead body, so art thou accursed to be crushed under the falling carcass on earth.
33. He transformed into a deer, as he was king of kings before, and remained in his appearance according to his ideas.
34. In truth neither is the actual world a reality, nor the imaginary one an unreality; it is in fact the one and same thing, whether we conceive it as the one or other (i.e. either as the real or unreal).
35. Listen now, O Ráma, to another reason, which appertains to this subject, and clearly settles the point in question. (That God being Almighty and all in all, it makes no difference whatever, whether the world is viewed as his creation or as a pantheon).
36. He in whom all things reside, and from whom everything proceeds; who is all in all; and who is every where in all must be the One that you may call all, and beside whom there <is> none at all.
37. It is equally possible to him, to bring forth whatever he wills to produce; as also not to produce, whatever he does not wish to bring to existence.
38. Whatever is desired in earnest by any body, must eventually come to pass to him in reality (as the desired doership of Vipaschit); and this is as true as the instance of light, being ever accompanied by its shade.
39. If it is impossible for the desire and its act, which are opposite in their nature, to meet together in fact; then it would be impossible for the omnifarious God to be all things both in being and not being; therefore the objects of our desire and thought, are equally present with us as the real ones.
40. There is a reality (or entity of God) attached to every form of existence, and there is nothing which of itself is either an entity or nullity also.
41. O the great magic or illusion, which is overspread every where, and pervades over all nature in every form and at all times; and binds all beings in inextricable delusion.