11. Here there is no vacuum or plenum, nor any entity nor non-entity either, nor any thing between them; as there is nothing predicable of the infinite vacuity of Brahma (as either this or that).
12. Whatever is is, and what not may not be; but all is Brahma only, whether what is or is not (i.e. what is past or gone or yet to be, i.e. all what is present, past or to be in future).
13. Ráma rejoined:—Tell me sir, how the Divine spirit is not the cause of all, when it is believed to be the sole cause, by all who are ignorant of its quiescent nature (as you maintain).
14. Vasishtha replied:—There is no one ignorant of God, since every one has an innate conviction of the Divinity as the consciousness of himself; and whoso knows the vacuous entity of the Deity, knows also that this nature admits of no scrutiny or discussion.
15. Those who have the knowledge of the unity of God, and his nature of quiescence and as full of intelligence; know also, his unknowable nature is beyond all scrutiny.
16. Ignorance of God, abides in the knowledge of God (because one acknowledges the existence of God, when he says he is ignorant of his nature); and this is as our dreaming is included under the state of sleeping. (Gloss. Philosophers dream many false ungodly theories of causation, while they are sleeping in the quiescent spirit of God.)
17. It is for the instruction of the ignorant, concerning the omnipresence of God, that I say, He is the soul of all or as all in all; while in reality his holy spirit is perfectly pure and undecaying.
18. All existences are thought either as caused or uncaused, according to the view that different understandings entertain respecting them. (But neither of these views, refutes the doctrine of the unity of the Deity. Gloss.)
19. Those that have the right conception of things (as manifestations of the unity in different forms); have no cause to assign any cause to them whatever (as the atomic principles or elements): therefore the creation is without any cause whatever.
20. Therefore the assigning of a cause to this creation, either as matter—prakriti or spirit—purusha, by undermining one’s self-consciousness of Divine pervasion; is mere verbiage of sophists for their own confusion only.