39. Whatever is known in any manner in the mind, either as existent or inexistent in the world; the same is the reflexion of the Intellect, whether it be an entity or non-entity.
40. Should the impossibility of existence, lead us to the supposition of some cause as of the primary atoms and the like; then what cause can there be assigned to the appearance of sights in our dream (and of fabrics without their foundation).
41. If the origin of the world is not ascribed to Brahma, as the origination of dreams to the Intellect; then neither is there any truth in the existence of the one, or in the appearance of <the> other, which is never true.
42. The minds of men are inclined towards the particular objects of their fancy; hence those that believe and delight in God, take him as the origin of all things that appear unto them.
43. Whatever is in the minds of men, and to whatever their hearts are constantly devoted; they know the same as the only objects of their lives, and the very gist of their souls.
44. He who delights in Brahma, becomes of the same mind in a moment; and so any one who is gratified in any thing, is incorporated with the same in his mind.
45. The man who has obtained his rest in God, has found the highest bliss in his mind; though he shows himself as otherwise in his outward conduct and social dealings.
46. There is no reason for the supposition of unity or duality herein, when the whole existence is as I have propounded, and it is in vain to look at anything else.
47. There <is> nothing as visible or invisible, or anything as formless or having a form herein; there is nothing as subject or object, nor aught of reality or unreality here, when the whole is the very Brahma himself.
48. This world is without a beginning and end, and is known to the world as soul; but in fact, one Brahma rules over all without any fixed rule, like a path without a name.