59. It is the intellect alone, which exhibits these appearances to our view; they are always situated in the intellect, though they appear without it like the beams in the inner disk. 60. Know Ráma, the world to be never in existence; it is a motionless show of that power, which resides only in the Supreme spirit. 61. It is never as it appears to you, but quite a different thing from what it seems to be; it is a show depending on the power of the Omnipotent. 62. What the world exists since the _mahá kalpa_ or great will of God, and there is no more any other world to come into existence in future, is the conclusion of the learned holds good to the present time. (This belief is based on the holy text, “_so aikshata_—God willed—‘Let there be’, and there was all”). 63. All this is Brahma to the intelligent, and there is no such thing as the world, which is a mere theory (upapádya) of the unintelligent. 64. The insapient consider the world as eternal, from the continued uniformity of its course; but it is the effect of the everlasting error, which raises the false supposition of the world. 65. It is their theory of repeated transmigrations, that they cannot say anything otherwise; but must conclude the world as such, in order to keep pace with their doctrine. (The doctrine of perpetual metempsychosis of the Mímámsaka materialists, naturally makes them suppose the eternity of the world). 66. But it is to be wondered why they do not consider the world to be destructible, seeing the incessant perishableness of all things all around. (They flash as momentary lightenings in their appearance, to be extinguished into nothingness soon after). 67. So others (the Sánkhyas) seeing the continuous course of the sun and moon, and the stability of mountains and seas all about, come to the conclusion of the indestructibility of the world from these false analogies. 68. There can be nothing whatever, which does not reside in the wide expanse of the Divine mind; but as these are but the conceptions of the mind, they can never have any visible or separate form or existence. 69. All these appear in repetition, and so repeated is the course of our births and deaths; as those of pain and pleasure succeeding one another, and our rest and actions, following each other for evermore. 70. This same vacuum and these quarters of the sky, with all these seas and mountains, appear in the recurrent course of creation with their various hues, like those of the solar rays seen through the chink of a wall. 71. The gods and demigods appear again and again, and all people come and depart by turns, bondage and liberation are ever recurrent, and Indras and Somas ever reappear to view. 72. The god Náráyana and the demigods appear by turns, and the sky is always revolving with the regents of all its sides, the sun and moon, clouds and winds.