15. The slight light which shines in the divine soul, is like the twilight that fills the etherial sphere; is the reflexion of the mirror of the supreme intellect, and is neither the dim light of the mind, nor any reflexion of the phenomenal world. (The nature of spiritual light, as quite distinct from the mental and physical lights). 16. Our knowledge of I, thou and this world (_i.e._ of the subjective and objective), are never real nor reliable; it is like the appearance of our dreams, that serve only to delude us to mistake. 17. As the absence of the desirable world, removes our desire of it; so the privation of our desire, displaces the mind which is the seat of our wishes. 18. The ignorant believe that this visible world is the mind, (because it is the display of the divine mind and the mind dwells upon it); but the unreal and formless mind had not this visible form, before it developed itself in the form of creation. (The world is not the mind because it is posterior in the order of creation, being created by the mind of the great Brahmá). 19. But this world is said to be coeval with the eternal mind, which is altogether impossible; because we read nowhere in the sástras, nor find in the ordinary course of nature, that a visible object has ever come into existence without some cause or other, either in the beginning of creation or at any time afterwards. (Hence the visible world is not coeval with the mind its maker). 20. How can eternity, uncreatedness and everlastingness be predicated of this visible world, which is a gross material substance, and subject to decay and dissolution. 21. There is no testimony of the sástras, nor ocular evidence nor any reasonable inference, to show any material thing to be uncaused by some agent or other, and to survive the final dissolution of the world. 22. There is no written testimony of the vedas, and of other sástras and Siddhántas to show, that any material thing is ever exempt from its three conditions of birth, growth and decay, and is not perishable at the last dissolution. 23. He that is not guided by the evidence and dictates of the sástras and vedas, is the most foolish among fools, and is never to be relied upon by good and sensible men. 24. It is never possible for any one to prevent the accidents, that are incidentals to perishable things, nor can there be any cause to render a material object an immaterial one. 25. But the immaterial view of this world, identifies it with the unchangeable Brahma, and exempts it from the accidents of action and passion, and of growth and decay. 26. Therefore know this world to be contained, in the undivided and unutterable vacuity of the Divine Intellect; which is infinite and formless void, and is for ever more in its undivided and undivisible state. 27. Brahma who is omniform and ever tranquil in himself, manifests his own self in this manner in the forms of creation and dissolution all in himself.