27. It is no production nor reflexion, neither the archetype nor its ectype; what then are these phenomenals, and how and from where? All these that appear to view, are of the vacuity of Brahma, who exhibits himself in this manner (in all shapes).
28. As a gem shines itself of its own lustre, and not derived from without; so does the vacuous Intellect shine of its own splendour, shown forth in the creation, which is selfsame with itself.
29. It is in that calm and quiet vacuity, that this sun shines with all his glory; or rather a spot of that vacuum shines in the shape of the sun, which is but a modicum or molecule of it, and nothing beside.
30. Though situated therein, yet neither does the sun nor the moon shine of itself; it is that God that illumes those luminaries, neither of whom can illumine that transcendent Being the supreme Lord unto us.
31. It is his lustre, that enlightens this visible (the mundane) sphere; and it is he alone that is the enlightener of the sun, moon, and stars and fire as also of all other shining bodies, that shine with their borrowed light from him.
32. Whether He is formless or fictile, bodiless or embodied, is the verbal disquisition of the ignorant only at all times; whereas it is well known to the learned, that any supposititious form of Him, is as unreal as the potentiality of a sky flower growing in empty air. (Here are ákás-latas—sky-plants or orchids in air, but no ákás-pushpa or sky-flower, which must grow on the plant and not in the air.)
33. As a ray of sunbeams, a particle of sand or sunstone, shine brightly in sunshine; but the sun and moon also do not shine even as conspicuously as those particles, before the great glory of their Maker. (The sun is a grain of sand, and the moon a molecule, before the glory of the Great God).
34. The shining sun, moon, and stars being but offshoots, of the flaming gem of the vacuous Intellect of the Deity; say how can they be otherwise than flashes of the same gem, from which they are emitted. (The flash is not separate from the gem).
35. The divine state or hypostasis being divested of intellectuality, and being devoid of its voidness also, becomes deprived of its essentiality, as also destitute of all quality; being thus drained of all its properties and attributes, it becomes full of the plenum and totally of all existences.
36. The earth and all elemental bodies reside in it, in a manner as they are absent therein, and all living beings living by it, do not abide in the same. (All these opposites meet in its nature).