6. All things that have their causality at any time or place, are of course of the nature of their causal influence; but how can there be a similarity of anything with God who is never the cause of an effect? 7. Brahma the uncausing uncaused cause of all, has no causality in him; therefore the meaning of the word world, is something that has no cause whatever. (Jagat means what is going on forever). 8. Therefore think thyself as Brahma, according to the view of the intelligent; but the world appears as some thing extended in the sight of men of imperfect understandings. 9. When the world is taken as one and the same with the tranquil intellect of God, it must be viewed in the light of the transparent spirit of Brahma. (_i.e._ spiritually and intellectually they are both the same). 10. Any other notion, Oh prince, which the mind may entertain about the nature of God, is said by the intelligent, to be the destruction of the right concept of the Deity. 11. Know O prince, that the destruction of the mind (or mental error), is tantamount to the destruction of the soul; and slight forgetfulness of the spirit, is hard to be retrieved in a whole kalpa. (He that loses the sight of his Lord for a moment, loses it forever). 12. No sooner you are freed from your personality, than you find yourself to be full of Divine knowledge, and your false personality flies away for your consummation in spirituality. 13. If you think the world to be existent from the meaning of the word _viswa_ or all, then tell me how and whence could all this come into existence. 14. How can you call one to be a Brahman, who lifts up his arms and proclaims himself about to be a sudra? 15. He who cries himself saying that he is dead, after the sinking of his pulsation; take him for the dead, and his living to be mistaken for life. 16. All these erroneous appearances, that present themselves before us, are as false as a circle described by the whirling flame of a torch; and as delusive as the water in the mirage, a secondary moon in the mist, and the spectre of boys. 17. What then is the true name of this erroneous substance, misleading us to the wrong, which is commonly designated as the mind, and is wrapped in ignorance and error. 18. The mind is another name for ignorance, and an unreality appearing as a real entity. Here ignorance takes the name of the mind, and unreality passes under the title of reality. Ignorance is the want of true knowledge, as knowledge is the privation of ignorance. 19. Ignorance or false knowledge, is driven by our knowledge of truth; as the error of water in the desert, is dispelled by the knowledge of mirage. 20. As the knowledge of mirage removes the error of water in the sandy desert, so the knowledge of the mind as gross ignorance, removes the erroneous mind from the inward seat of the heart. (The heart and mind are often used for one another).