41. All these theories of creation (in the different sástras) are idle dreams, and as false as the dreams in our sleeping state; they are the reveries of fancy like the eddies of water. 42. Tell me what do you think of these theories in your own judgment; do they not appear as the tales told to boys? 43. Sometimes they imagine a being produced in the pure vacuity of the Divine mind, this they call the golden and mundane egg, which gave birth to the egg-born Brahmá. 44. It is said also that the first and divine Male, casts his seed in the waters, which grows up to a lotus-flower which they call the great world. 45. This lotus is the great womb of the birth of Brahmá, and at another time of the sun also; sometimes the gods Varuna and Vayu also are born of it, and are thence called oviparous. 46. Thus Ráma, are the different accounts of the production of Brahmá—the creator, so various also is the description of this unsolid and unsubstantial creation. 47. I have related to you already about the creation of one of these Brahmás, and mentioned about the production of others without specifying their several works. 48. It is agreed by all, that the creation is but the development of divine mind; although I have related for your acquaintance, the various processes of its production. 49. The sátwika and other productions, of which I told you before, have all come to existence, in the manner I have narrated to you. 50. Now know the endless succession of all things in the world; creation is followed by destruction as pleasure by pain; and as ignorance is followed by knowledge, and bondage by liberation. 51. Past creations and objects of affection being gone, others come to rise in future, as the lamps are lighted and extinguished by turns at home. 52. The production and destruction of all bodies, are as those of Brahmá and the lamps, they assume their forms in their time, but become an undistinguishable mass after death. 53. The four ages of the world, namely, the Satya, Tretá, Dwápara and Kali Yugas, revolve in endless rotation, like the wheel of the potter or of any other engine. 54. The Manvantaras and Kalpa cycles succeed one another, as the day and night, the morning and evening, and the times of work follow those of rest by turns. 55. All worlds and things are under the subjection of time. They are subject to repeated successions, and there is nothing without its rotation. 56. They all proceed of their nature from the vacuum of Divine Intellect, as the sparks of fire scintillate from the red-hot iron. 57. All things once manifest, are next concealed in the divine mind; just as the season fruits and flowers, disappear after their appearance in season. 58. All productions are but fluctuations of the mind of the Supreme spirit; their appearances to our view, are as the sight of two moons to infirm eyes.