29. The world is entirely or completely evolution from the fulness of the deity; and stands as a complete counterpart of the original; it is neither a shining or unshining body by itself, but is as bright as the contents of a crystal within its bowels.
30. Wherever there is the evolution of the world in the intellect, there is the presence of the subtile soul also at that place, and whenever there is a jot of thought anywhere, it is attended with the thought of the world also. (The mind and soul are one with creation, and the same thing).
31. The vacuum of intellect is present everywhere (pervading and comprehending the whole). And this omnipresence is the divine presence (which engrosses and envelopes this all) which is termed the world. [The word world-jagat passing [in our right], is spiritually sánta or quiet].
32. The divine soul is as quiet and unchangeable, as this universe is stable and stationary; and it is the fluctuation of the supreme mind, which causes these variations in the face of the city of the divine will [or the world].
33. The impossibility of any other inference [of the world’s duality or its being aught otherwise than the divine entity]; proves it necessarily to be of the very same essence. Any unreasonable hypothesis of sophists is inconsistent with this subject [of the absolute unity].
34. The joint assent of the common belief of mankind, the testimony of the sástras, and the dicta of the Vedas, are established and incontrovertible truths. Hence nobody can have any doubt in regard to the real entity of the Divine spirit.
35. This being confessed it becomes evident, that the world is the deity itself; and when the world appears as one with the deity, it is seen in our clairvoyance to be extinct in the Divine essence. (Clairvoyance is charama-sákshat kára or the last sight of creation at one’s dying moment; when the world disappears, and eternity appears full open to view. Gloss).
36. From this analogy of the ultimate evanescent sight of the world, it will be evident to the living soul, that the sight of the phenomenal is wholly lost before it in the noumenal. This is the doctrine of cosmotheism, wherein whole nature is seen in nature’s God.
37. He who is acquainted with the sphere of his intellect, is not unacquainted with the fact of the dependency of the arbour of the world to it, he sees the three worlds in himself, in either of his two states of bondage and liberation. (The fettered soul is fastened to the sight of the material and temporal world; but the liberated soul views it in its spiritual light).
38. The visible world though so manifest to view, is entirely lost to sight upon its right knowledge; and the knower thereof in its light, becomes like the setting sun, wholly invisible to public sight, and remains as mute as a clod of silent stone.