6. There is nothing as I or thou, but all are forms of one intellect, and connected with the same which is Brahma itself; there is none else besides which is endued with intelligence, but the whole is one stupendous intelligence, with which nothing can be compared. 7. It is itself the earth, heaven and nether world, with their inhabitants of men, gods and demigods; and exhibits in itself the various states of their being and actions (as upon its stage). 8. As the world is seen to remain quietly, in its representation map; so doth the universe appear from its portraiture in the vacuum or ample space of the divine mind. 9. Hence we see the various appearances, as the divine mind unfolds from itself and exhibits to view; as it depends on your option, either to view them as animated or inanimated beings; (as you may choose to do the figures of animals, drawn in a picture). 10. These are the wondrous phenomena of the intellect, which appear as so many worlds in the open sky; they are as the mirage spread over by the sun-beams for delusion of the ignorant; while they appear as empty air to the learned, who view them in their true light. 11. As the blinded eye, beholds spectres and spectrums in the clear sky; so doth the world appear as a phantom and phantasmagoria, before the purblind sight of the unspiritual and ignorant people in general. 12. Thus the knowledge of the objective world, and that of the subjective _ego_, are mere reflexions of the ideas in the mind, which appear and disappear by turns; just as a city is gilded or shaded by the falling and failing of the sunbeams thereon; but in this case city houses are realities, but the apparitions of the mind, are as baseless as garden in the empty sky. CHAPTER X. DESCRIPTION OF CREATION AS AN EMANATION FROM BRAHMA. Argument:—Brahma existing without attributes and functions, and the inexistence of the world at anytime or any where beside him. Bhusunda continued:—Know O Vidyádhara! the world as an evolution of Divine intelligence, and not as an inert mass and distinct from that intelligence as it appears to be. And as the reflexion of fire (or fiery sunbeams) in water, is nothing different from the nature of the cold water; so the reflexion of the world in the Divine intelligence, is not at all distinct from the substance of that Intelligence itself. 2. Therefore remain at rest without making any distinction, between your knowledge of the world or its absence; (because the refutation of the existence of gross matter altogether, refutes the existence of the gross world also); and because a picture drawn only on the tablet of the painter’s mind, and not painted on an outward plate, is as false as the knowledge of the fairy land in the empty air or vacuum.