32. There is no cause whatever, which can be reasonably assigned to the agitation, consciousness and creations of the spirit of Brahma; which being above nature is said to have no nature at all. Its agitation is as that of the air; whose cause is beyond all conception. 33. Brahma has his thoughts rising in him, as waves in the ocean of himself, and as our consciousness of the dreams rising in our soul; and the nature of this creation is in reality, neither as that of his dream, or the wave produced from his essence. (It is hard to say, whether this is a thought of himself as a dream, or a part of him like a wave). 34. This much therefore can only be said of him that, there is only an unknowable unity, which is ever the same and never as quick as thought, nor even as dull as matter; it is not a reality or unreality, nor any thing this positive or negative. (In a word, it is nothing that conceivable by the human mind). 35. The Yogi that remains in this _insouciant_ state of Brahma, and insensible of his own consciousness (_i.e._ who is inexcitable both in his body and mind), such a person is said to be the best of sages and saints. 36. Who becomes inactive and inert as a clod of earth, even while he is alive; who becomes unconscious of himself and the outer world, and thinks of nothing (except the Supreme soul); he is said as the best of sages and saints. 37. As we lose sight of wished for objects, by ceasing to wish for them (such as the sights of fairy lands &c.); so we get rid of our knowledge of ourselves and the world, by our ceasing to think about them (by confining our thoughts in God alone). 38. All things expressed, in words have certain causes assigned to them; but the cause of their nature remains inexplicable, (whence nature—_swabháva_ is said to be _avidyá_ or hidden ignorance). It is the cause of this prime nature (_i.e._ God), whose knowledge alone conduces to our liberations (from ignorance). 39. Nothing whatever has its particular nature of itself, unless it were implanted in it by the intelligence of God, as it were by infusion of the moisture of divine intelligence. 40. All our thoughts, are agitated by inspiration of the breath of the great intellect; know them therefore as proceeding from the vacuum of the entity of the supreme Brahma. 41. There is no difference whatever, in the different nature of the creator and creation; except it be as that of the air and its agitation, which are the one and same thing and of the same nature. The thought of their difference is as erroneous, as the sight of one’s death in his dream. 42. An error continues so long, as the blunder does not become evident by the light of reasoning; when the error being cleared of its falsity, flies to and vanishes into the light and truth of Brahma.