3. Ráma rejoined:—Tell me sir, that after all kinds of beings were entirely liberated, from the bonds of their bodies and their souls also, at the universal annihilation of things; what is it that comes to be created again, and whence it gets it undone also. 4. Vasishtha replied:—Hear me tell you, how at the great destruction or deluge, all things together with the earth, water, air, fire and the sky, and the spheres of heaven vanish away, and are liberated from their respective forms; and how this universe comes to appear again to our imagination. 5. There remains alone the undefinable spirit of God after this, which is styled the great Brahma and Supreme Intellect by the sages; and this world remains in the heart of that being, from which it altogether inseparable and indifferent. 6. He is the Lord, and all this is contained in the nature of this heart, which passeth under the name of the world, it is by his pleasure that he exhibits to us the notion that we have of the world, which is not his real form. 7. Considering this well, we find nothing either as created or destroyed by him; but as we know the supreme cause of all to be imperishable by his nature, so do we know his heart to be indestructible also; and the great _kalpa_ ages are only parts of Himself (as the divisions of time are only parts of eternity). 8. It is only our circumscribed knowledge, that shows us the differences and dualities of things; but these upon examination are not to be found and vanish into nothing. 9. Therefore there is nothing of anything, that is ever destroyed to nothing, nor is there anything which is ever produced from Brahma; who is unborn and invisible, and rests always in his tranquility. 10. He remains as the pure essence of intellect, in atoms of a thousand part of the particles of simple vacuity. 11. This world is verily the body of that great Intellect, how then can this mundane body (_corpus mundi_) come to be destroyed, without destruction of the other also (which is indestructible of its nature)? 12. As the intellect awakes in our hearts, even in our sleep and dream; so the world is present in our minds at all times, and presents unto us its airy or ideal form ever since its first creation. 13. The creation is a component part of the vacuous intellect and its rising and setting being but the airy and ideal operations of the intellect, there is no part of it that is ever created or destroyed of it at any time. 14. This spiritual substance of the intellect, is never susceptible of being burnt or broken or torn at anytime; it is not soiled or dried or weakened at all nor is it knowable or capable to be seen by them that are ignorant of it. 15. It becomes, whatever it has in its heart; and as it never perishes, so the notion of the world and all things which inhere in its heart (mind), is neither begotten nor destroyed in any wise.