31. Hence that thing which is but a form of the serene vacuum, must be quiet, calm and serene also; and this being exhibited in the form of the world, is of its own nature quite clear and steady, and imperishable to all eternity. (The Beo-vyom or vacuum being a void, cannot be annulled to a nullity again).
32. It is nothing what is seen before us, nor aught that is visible, is ever reliable as real; neither also is there ever a viewer for want of visible, nor the vision of a thing without its view.
33. Ráma rejoined:—If it is such, then please to explain moreover, O most eloquent sir, the nature of the visibles, their view, and viewer; and what are these that thus appear to our view?
34. Vasishtha replied:—There being no assignable cause, for the appearance of the unreal visibles; their vision is but a deception, and yet it <is> maintained as true by the dogmatism of opponents.
35. Whatever there appears as visible to the vision of the viewer, is all fallacy and offspring of the great delusion of Máyá only. But the world in its recondite sense, is but a reflexion of the Divine mind.
36. The intellect is awake in our sleeping state, and shows us the shapes in our dream, as the sky exhibits the various in its ample garden; thus the intellect manifests itself in the form of the world in itself.
37. Hence there is no formal cause or self evolving element, since the first creation of the world; and that <which> sparkles any where before us, is only the great Brahma Himself (not in his person or formless form, but in his spirit or intellectuality).
38. It is the sunshine of the Intellect within its own hollow sphere, that manifests this world as a reflexion of his own person.
39. The world is an exhibition of the quality, of the unqualified vacuity of the Intellect; as existence is the quality of existent beings, and as vacuity is the property of vacuum, and as form is the attribute of a material substance.
40. Know the world as the concrete counterpart, of the discrete attribute of the transcendent glory of God; and as the very reflexion of it, thus visibly exposed to the view of its beholders.