45. The causality of the one (_i.e._ the spirit of God), and the unreality of the world cannot be true (since nothing unreal can come out of the real). Except Brahm—the all (_to pan_), there is no other cause, as a Brahmá or any other; the Divine Intelligence is the only cause and constituent of its productions. 46. Ráma asked:—But what cause was it that represented the citizens, counsellors and ministers of Vidúratha’s royal house also to Lílá’s vision, in the same manner as her lord the king, (who was alone the object of her thought)? 47. Vasishtha said:—All other thoughts are associated with the principal one in the intellect, in the same manner as the high winds are accompaniments of the storm. 48. The association of thoughts, follows one another in a long and perpetual train; and caused the succession of the sights of the ministers, citizens and subjects of the king, in Lílá’s vision one after the other. 49. In this way the thought that the king was born of such and such a family, naturally introduced the thoughts of his palace and city, and of those that dwelt in them. 50. It is in vain to enquire into the cause and manner, of the intellect’s being combined with its thoughts at all times; since it is called the gem of thoughts (Chintámani), and must be always accompanied with its radiating thoughts, like a brilliant gem with its rays. (_i.e._ Thinking is the inseparable attribute of the mind). 51. Padma thought to become a king like Vidúratha, in the proper discharge of the duties of his royal family; and this constant thought of himself as such, cast the mould of the mind and manner of Vidúratha upon him (_i.e._ he looked himself in the light of that king). 52. All animate beings of every kind, are but models of their own thoughts, like looking-glasses showing their inward reflexions to the sight. (The innate man appearing in his outward figure, is a verity in physiognomy). 53. The mind which is fixed in the meditation of God, and remains unshaken amidst the turmoils of the world; is fraught with perfect rest, and preserves the composure of the soul, until its final liberation from the bondage of the body. 54. But the thoughts of the fluctuating enjoyments of this world, alternately represented in the mirror of the mind, like the shadows of passing scenes upon a looking glass. 55. It requires therefore a great force of the mind, to overcome its worldly thoughts, and turn them to the channel of truth; as the greater force of the main current of a river, leads its tributaries to the ocean. 56. But the mind is greatly disturbed, when the worldly and spiritual thoughts, press it with equal force to both ways; and it is then, that the greater force leads it onward in either way. (There is no midway like that of the _Mádhyamikas_ between this world and the next). Gloss. The worldly and spiritual thoughts being equally forcible, they naturally struggle in the mind, and that which is of greater force overcomes the other.