5. It is the imagination of the mind, that has stretched the three worlds, and made the many bodies contained in them. Reminiscence is the cause of these creations, as the eyesight is the cause of vision. 6. The pageantry of the world is an erroneous representation, like the elevations and depressions in a painting; they are not distinct from the supreme spirit, in which they are situated as buildings stand on their foundation. (Or as statues in bas-relief). 7. The mind has made the body for its own abode, as some worms make their cortices or coatings, and the soul also has its sheaths or koshas (namely the _annamaya kosha &c._). 8. There is nothing which the mind can not get or build in its empty imagination, however difficult or unattainable it may appear to be. 9. What impossibility is there of the same powers residing in Omnipotence, which are possessed by the mind in its secluded cell? (The spiritual powers must be greater than the mental). 10. It is not impossible, O Ráma! for any thing to be or not to be at any time or always, when there is the omnipotent Lord, who can create or annihilate all things at his will. (The positive and the negative are co-eternal with the eternal Mind, though it is an impossibility in the order of nature, as; “It is impossible for the same thing to be, and not to be at the same time.” Locke). 11. Mind that, when the mind is empowered to make its own body, and to form others in its imagination, how much more is the power of the almighty to make and unmake all things at his will. 12. It is divine will that has brought the gods, the demigods and all mankind into existence; and it is by the cessation of the (creative) will, that they cease to exist as the lamp is extinguished for want of its oil. 13. Behold the sky and all things under it to be displayed by the divine will, and understand the universe as the visionary scene of thy dream laid open to thy sight. 14. There is nothing that is born or dies here at any time, because every thing is a nullity in its true sense. 15. There is also nothing, that becomes more or less in any wise when there is nothing in existence; for how can that (soul) have a body when it is bodyless, and can it be parted, when it is an undivided whole? 16. Ráma! seeing by thy keen sightedness, that all these bodies are bodiless (_i.e._ only imaginary beings), why shouldst thou fall into the error (of taking them for realities?). 17. As the mirage is made to appear by the heat of the sun, so do these false appearances seem as true to thee from the certainty of thy mind. So also are Brahmá and others but creatures of thy fancy. 18. They are as false as the sight of two moons in the sky by thy false imagination, it is the great fallacy of thy mind, that represents these false forms of the world before thee. 19. As the passenger in a boat sees the fixed objects on earth to be moving about him, so these varieties of visible objects offer themselves to thy view.