5. The density of the Intellect makes the mind, and the mind brings forth all the powers of thinking, willing or volition, and of acting or action. These it produces, accumulates, contains, shows and then absorbs in itself. 6. (Verse) Brahma is the source of all living beings, and of all things seen all around us. His power is the cause of exhibiting all things, in their incessant course or quiescence. 7. All things spring from the Supreme Spirit, and they reside in his all comprehensive mind. They are of the same nature with that of their source, as the water of the sweet and saltish lakes. 8. Ráma interrupted here and said:—Sir, your discourse is very dark, and I cannot understand the meaning of the words of your speech. 9. There is that nature of Brahma, which you said to be beyond the perception of the mind and senses, and what are these perishable things, which you say to have proceeded from him. If your reasoning comes to this end, I cannot then rely upon it. 10. Because it is the law of production, that anything that is produced from something, is invariably of the same nature with that of its producer. 11. As light is produced from light, corns come from corn, and man is born of man, and all kinds come out of their own kind. 12. And so the productions of the immutable Spirit, must also be unchangeable and spiritual too in their nature. 13. Beside this the Intellectual Spirit of God, is pure and immaculate; while this creation is all impure and gross matter. 14. The great Sage said upon hearing these words:—Brahma is all purity and there is no impurity in him; the waves moving on the surface of the sea may be foul, but they do not soil the waters of the deep. 15. You cannot conceive Ráma, of there being a second person or thing beside the One Brahma; as you can have no conception of fire beside its heat. (Its light being adscititious). 16. Ráma rejoined:—Sir, Brahma is devoid of sorrow, while the world is full of sorrows. I cannot therefore clearly understand your words; when you say this to be the offspring of that. (The maculate equal to the immaculate or the perishable to the imperishable is absurd). 17. Válmíki said to Bharadwája:—The great Sage Vasishtha remained silent at these words of Ráma; and stopped in his lecture with the thoughtfulness of his mind. 18. His mind lost its wonted clearness (in its confusion), and then recovering its perspicacity, he pondered within himself in the following manner. 19. The educated and intelligent mind, that has known the knowable One, has of itself got to the end of the subject of liberation, by its own reasoning and intuition as that of Ráma. 20. It is no fault of the educated to be doubtful of something, until it is explained to them to their full satisfaction, as in the case of Rághava. (Relating the identity of the cause and its effect).