32. All distinction of time and place, being absent in the uniform and unchanging spirit of Brahma, there can be no creation or destruction of the world from him, and hence the world is increate and without any cause. 33. Sikhidhwaja said:--I know that the waves of water, have their cause in the winds of the air, and so I understand this world and our egoism &c., have their causality in the supreme spirit (which produces the worlds by its will, and acquaints me of my egoism by its intelligence). 34. Kumbha replied:--Know now the positive truth, O prince as I tell you after all, that there is nothing as a separate world or our egoism &c. existent in supreme spirit; though the world and the Ego exist as one with the divine spirit, without bearing their distinct names and personalities at all. (_i.e._ The world and its gods as one and the same thing). 35. As the subtile ether, contains the subtle element of vacuum in its bosom; so the divine soul entertains in itself, the fine spun idea of the mundane system without its substance. 36. Whether you behold this world in its true form of divine intelligence, or in any other form of gross matter; it is to be understood rightly as no other than a representation of the divine intellect. 37. The full knowledge of a thing, makes it sweet to the understanding, though it be as bitter as gall to taste; but the imperfect knowledge of a thing, as that of the world makes it appear as full of woe, though it is no such thing in reality. (Hence the crying and laughing philosophers took two different views of the world). 38. Ambrosia the water of life being taken in the light of poison, will act as poison in the constitution of the patient; so the lord of the intellect appears in a favourable or unfavourable light, as knowledge and ignorance of him represents him to our understanding. 39. The blessed lord God appears to us in the propitious or unpropitious aspect, as our true and false knowledge paints him to our minds, just as the blinding eye sees many a false sight in the light of the sun. 40. The essence of Brahma, always remains the same in his essential form of the intellect; though the turpitude of our understanding, will now represent him in one form and then in another at a different time and under different circumstances. 41. In fact the body and the embodied soul, appear as any other sensible object in the world; but being viewed in reality in their abstract light, they blend in the spiritual form of God. 42. Therefore it is in vain to make any inquiry, concerning the nature of the world and our egoism &c.; because what is really existent is to be inquired into, and not that which is a nullity in itself. 43. It is vain to ask about an appearance, which being looked into vanishes into nothing; as it is in vain to speak of the essence of gold, when it presents us no figure of it.