62. As a city seen in dream is inane, and a hill formed in imagination a mere void; so both Brahma and his world are as the transparent firmament, and having no shape or substance of them. 63. So the world is, but a reflexion of the divine intellect; it is ever existent and undecaying, and the belief of the beginning, middle and end of creation, is as false, as the sight of the ends and midspot of skies. 64. Say Ráma, whether you find any gross substance, to grow in the inane space of the mind of yours or mine or any other person; and if you find no such thing there, how can you suppose it to exist in the inanity of the Divine Intellect, and in the vacuity of the universe? 65. Then tell me why and whence the feelings and passions, such as anger and affection, hate and fear, take their rise; all which are of no good to any body, but rather pernicious to many. 66. In truth I tell thee that these are not created things, and yet they seem to rise and fall of themselves, like our wrong notions of the production and destruction of the world. These are but eternal ideas, and coeternal with the eternal mind of God. 67. The vast extent of infinite void, is full with the translucent water of Divine Intellect; but this being soiled by our imaginary conceits, produces the dirt of false realities. 68. The boundless space of the Divine Intellect, is replete with the vacuous spirit of God; which being the primary productive seed of all, hath produced these multitudes of worlds, scattered about and rolling as stones in the air. 69. There is really no field nor any seed, which is sown there in reality; nor is there any thing which is ever grown or produced therein, but whatever there is, is existent for ever the same; (and the rest is but fiction). 70. Now among the scattered seeds of souls, there were some that grew mature, and put forth in the forms of gods; and those that were of a bright appearance, became as intelligences and saints. 71. Those that were half mature, became as human beings and Nága races; and such as were put forth themselves in the forms of insects, worms and vegetables. 72. Those seeds which are bloated and choked, and become fruitless at the end; these produce the wicked Pisáchas, which are bodiless bodies of empty and aerial forms. 73. It is not that Virinchi (vir incipiens) or Brahmá, made them so of his own accord or will; but they became so according to the desire which they fostered in themselves in their prior existence (which caused their transformations or metamorphoses in the latter ones). (Because the lord is impartial, and makes <not> one more or less than another). 74. All existent beings are as inane, as the inanity of the Intellect in which they exist; and they have all their spiritual bodies, which are quite apart from the material forms in which you behold them.