15. It is improper to say that all formal existences are nothing, because they remain in their substance (of the divine spirit), after disappearance of their forms; as the substance of gold remains the same after alteration of its shape and form. 16. The elementary bodies of fire and frost still continue in the same state, as their elements were first formed in the Divine mind in the beginning of creation. 17. Nothing therefore has the power to forsake its own nature, as long as the divine intellect continues to direct his eternal laws and decrees which are appointed to all. 18. It is impossible for any thing to alter its nature now from the eternal stamp, which Divine will has set upon all the substantial and ideal forms of creation. 19. As the Divine Intellect knows no opposition in its way, it never turns from the tenor of its own wonted intelligence which directs the destinies of all. (This is the real or subjective, intellectual or nominal view of evolution of all things from the divine mind). 20. But know in the first place the world to be no created thing. All this that appears to exist, is but a display of the notions in our consciousness, like the appearances in our dreams. 21. The unreal appears as real, as the shadow seems to be the substance. Our notions of things are the properties of our nature. (_i.e._ They are natural to us, as they are engrafted in it by the eternal mind). 22. The manner in which the intellect exhibited itself, in its different manifestations, at the beginning, the same continues in its course to this time, and is known as the _samvid-kachana_ or manifestations of consciousness, which constitute the _niyati_—course or system of the universe. 23. The sky is the manifestation of the intellectual idea of vacuity in the divine mind; and the idea of duration in the intellect, appeared in the form of the parts of time. 24. The idea of liquidity evolved itself in the form of water in the divine mind; in the same manner as one dreams of water and seas in his own mind. (So the air and earth are manifestations of the ideas of fluidity and solidity). 25. We are conscious of our dreams in some particular state of our intellect, and it is the wonderfully cunning nature of the intellect, that makes us think the unreal as real. 26. The ideas of the reality of earth, air, fire and water are all false; and the intellect perceives them within itself, as its false dreams and desires and reveries. 27. Now hear me tell you about death, for removing your doubts with regard to the future state; that death is destined for our good, in as much as it leads us to the enjoyment of the fruits of acts in this life. 28. Our lives are destined in the beginning to extend to one, two, three and four centuries in the different Kali, Dwápara, Tretá and Satya ages of the world. (Corresponding with the golden, silver, brazen and iron ages of the ancients).