3. It is in our consciousness, that the world appears in this manner, and is like the mirage in a desert, where its very unreality shows itself as a reality. (Hence our consciousness, is not always the test of truth).
4. It is since the creation, that the primeval vacuum began to present, the blunder or falsity of the world in itself; but how and whence arose this blunder, unless it were the presentation of Brahma himself. (Delusion is God also).
5. The world is a whirlpool (a revolving sphere), in the vast ocean of Brahma (i.e. in the great expanse of vacuum). Where then is the question of unity or duality in this, or the talk of the dualism of the eddy from the waters of the deep, or how can there be the topic of unity in want of a duality. (The world is therefore Brahma-dharma or an hypostasis of God. Gloss).
6. The great Brahma is profoundly quiet, and having his intellect inherent in himself, he is conscious of his being the great or sole Ego (or the totality of beings) in his mind, and sees himself as the midst of the vast expanse of vacuity.
7. As fluctuation is inherent in air, and heat is inbred in fire; and as the moon contains its coolness in itself, so does the Great Brahma brood over the eternal ideas of things, contained in the cavity of his fathomless mind.
8. Ráma rejoined:—Tell me sir, how does the divine mind come to think of and brood upon his creation; when the eternal intellect is ever employed in its process of intellection. The course of Divine thought being unobstructed from eternity to eternity, its even tenor cannot be supposed to be now and then turned to the act of creation, or even said to be brought in its action and motion, since the time that this creation first began to exist (There can be no talk of the beginning or end of the world before eternity).
9. Vasishtha replied:—It is even so, O Ráma! the great Ego of God always thinks of everything in itself; and the increate and ever existent spirit of God, has never anything unknown to his knowledge. (The evolution and involution of the world, are known by the terms of its creation and annihilation).
10. The vacuous is ever and every where present both in creation and non-creation (i.e. both before as well as after it); and there is nothing that is known to him as existent or nonexistent at any time (since the ignorant know the world as existent, and the learned consider it a nihility; but the Lord knows them all in himself).
11. As the mind is conscious of its fluctuation, and the moon of her coldness; and as the air knows its voidness, so doth Brahma know himself as the Ego, and never thinks himself without the other. (They are Misra or combined together).
12. Such is the entity of God, and never unlike to or otherwise than this; and whereas the world is without its beginning and end, it must be as imperishable as Brahma himself. (The world is without end).