21. As gold is transformed to bracelets at certain times and place, by means of some or other; so the spirit of God is transformed to the visible world at certain times, without any other assignable cause whatever (save by the supreme will). 22. The most glorious God, is the Lord of his Kingdom of the world; He is one with his creation, ever pure, quiet and undecaying, and pervades over all these worlds which are scattered as turfs of grass all around us. 23. This transcendentally good and great God is the only real existence, and comprises all temporary and finite existences within himself; and we know by our reason, that this glorious creation of the universe is all derived from him. 24. Know him, O prince, to be the essence of the extended universe, and to extend over all in his form of an entire intellect, and an unity that never admits of a duality (under all the varieties and diversities in nature). 25. There is no reason therefore, for our conceiving a duality beside his unity; since it is the sole principle of the supreme soul, that is fully manifest in all in its ever undiminished and unextinguished state. 26. The Lord always remains as the all in all, and as manifest in all the various forms; and being neither visible nor perceptible by us, he can neither be said to be the cause or effect of anything (but is the unknown all in himself). 27. The Lord being neither perceptible nor conceivable by us is something super-eminently good and superfine; He is all and the soul of all, too fine and transparent, and is known only by our conception of him; and no sensible perception whatever. (The knowledge of God, is innate and inborn in us. Locke). 28. Being inexpressible by words, and manifest in all without manifestation or appearance of himself; cannot be the cause of whatever is real or unreal. (Anything that is indefinite in itself, cannot cause another of a definite or indefinite form). 29. That which has no name of itself, cannot be the seed of another; no nameless nothing can grow anything, nor can a commensurable world spring out of an incommensurable spirit. (A material and measurable thing, must have a material mensurator for its origin. Hence it is wrong to say: God measured the seas without a measuring rod). 30. The exhaustless mass of divine intellect, is indeed no cause or casual instrument or effect of any thing; because the product of the divine soul, must be some thing of the form of the invisible soul, which is its everlasting consciousness or intelligence. 31. So, O sage, nothing is produced by the supreme Brahma nor does anything arise from Him, like the waves from water which have their winds for their causality. (But the spirit of Brahma, is as the still water and has no stir or perturbation in it).