16. As it is in the state of our sleep, that the pure intellect sees itself in the various forms of its dream, without any cause whatsoever; so doth it view every thing in its own vacuum in waking also; without the external objects of sight or its act of seeing them. 17. It is something that is unspeakable and without its beginning and end; it is apparent with its own conceptions which are one with it and make no duality in its nature (Lit., whose nature is free from unity or duality, or as Sádi says:--_azchunin O chunan_, from this & that and so & such). 18. As there is but one endless duration, embracing the periods both of creation as well as annihilation; and as the tree comprehends all its parts, blossoms and fruit under it; so is Brahma the Soul of all. (These are but parts of one stupendous whole. Pope). 19. As the great edifice of one, appears as an empty space to another; so as one’s sight of a castle in a mirage, appears as nothing to another; so this visible world of waking people, is the dream of sleeping persons, and rising on the ground of their imagination. 20. It is as the transpicuous vacuity of the intellect, exhibits itself from time to time in itself; that we see the things in our dream, as we behold them when we are awake; and so also we see the sights in our waking state, as we behold them in our dreams in sleep. 21. As the fragrance of flowers, lies hid in the invisible air; so the world lies concealed in the invisible intellect, which sees through every pore of it. 22. It is by shutting out your thoughts of all and everything from your mind, that thou mayst <be> quite pure in thyself; and it is then only that thy infinite soul has its everlasting peace and rest, when it is freed from all cares, both within and without itself. 23. The Huntsman said:--Tell me sir, how can men get rid of their thoughts and cares of life, when they <are> invariably accompanied by the acts and reminiscences of their past lives. Tell me also what kind of men are subject to the tendencies of their past conduct, and who are they that are released from them. 24. The sage replied:--Those souls that are full of intelligence and have their spiritual bodies, are never subject to renewed births nor to the consequences of their past actions; and such were the bodies of Brahmá, and Kapila and others, that became manifest of themselves (suam-bhávah), and such were the supernatural bodies of the gods and divine incarnations. 25. Their bodies were not of this world, nor were they subject to its dualistic illusory imaginations; but they were forms of pure intelligence and of a subtile and spiritual nature. 26. In the beginning of creation, there was no primordial act of any body, to fashion his form or frame of mind; but there existed the sole and self-existent Brahma only, who manifested himself in the form of the world (which is therefore a manifestation of the Deity himself, and is thence called _tanmaya_ or full of the Divine essence).