10. There is but one spiritual soul, which spreads both internally as well as externally, throughout the whole extent of time and space; and know this world as the effluvia of the divine intellect scattered on all sides. 11. Know this as the next world, by suppressing your desire for a future one; rest calmly in your celestial soul even here, nor let your desires range from here to there. 12. All space and time, all the worlds and their motions with all our actions, being included under the province of the intellectual soul; the meanings of all these terms are never insignificant and nil. 13. O Rághava! It is they only who are well acquainted with the meanings of words (the vedas), and those keen observers who have ceased to look upon the visibles, that can comprehend the Supreme soul, and not others (who have no understanding). 14. Those who are of light minds, and are buried in the depth of egoism; it is impossible for them ever to come to the sight of that light (which is seen only by the holy). 15. The wise look upon the fourteen regions of this world, together with multitudes of their inhabitants, as the members of this embodied spirit. 16. There can be no creation or dissolution without its cause; and the work must be conformable with the skill of its maker. 17. If the work be accompanied with its cause, and the work alone be perceptible without its accompanying cause, it must be an unreality, owing to our imperception of its constituting cause. 18. And whereas the product must resemble its producer, as the whiteness of the sea water produces the white waves and froths, so the productions of the most perfect God, must bear resemblance to his nature in their perfection. But the imperfect world and the mind not being so, they cannot be said to have proceeded from the all perfect One. 19. (Therefore imperfect nature is no creation of the father of perfection). Wherefore all this is the pure spirit of God, and the whole is the great body of Brahma; in the same manner, as one clod of earth, is the cause of many a pot; and one bar of gold, becomes the cause of many a jewel. 20. As the waking state appears as a dream in dreaming (_i.e._ when one dreams), on account of the oblivion of the waking state; so the waking state seems as dreaming, even in the waking state of the wise. (So the pot appears as the clod in its unformed state, and the clod appears as the pot after it is formed. So the spirit appears as the world to the ignorant, while the world appears as soul to the wise). 21. If it is viewed in the light of the mind or a creation of the mind, it proves to be as false as water in the mirage (because the phantasies of the mind present only false appearances to view). It proves at last to be a waking dream by the right understanding of it. 22. By right knowledge all material objects, together with the bodies of wise men, dissolve like the bodies of clouds, in their proper season.