26. The divine mind develops itself in its own form of the sky, and the world that is for ever situated therein, is then called the creation and lying in the expanse of that sky. (Gloss. The srutis deny the existence of the outer and visible world). 27. The light which the sun of our consciousness, cast upon the imaginary city in the mind; is of its own nature what is signified by the terms causality and its effect. (_i.e._ Our consciousness is the cause of our knowledge of the world--the false creation of our imagination). 28. The forms in which the mind displayed itself at first, the same continue to exist ever since in the same state; and these are invariably designated by the terms of time, space and the rest. 29. Whatever names are borne by the things, which are exhibited in the vacuity of the Intellect; they are ever after viewed as realities under the designations of some as causes and others as their effect (as the cow is the cause of the production of milk, and the pot is the cause of its reception, and so forth). 30. The creation which was miraculously displayed in its ideal form in the Intellect, consisted at first of mere ideas, which received the name of the (material) world afterwards. (So the sruti: whatever is thought of in the mind at first, receives a name (or a word) for its designation afterwards). 31. This triple world is of a vacuous form, and is situated in the vacuity of the intellect; just as the clear air contains its insufflation inbred in it. (The inherence of vibration inborn in it). 32. As the vapours and clouds covering the face of the sky, give the appearance of blueness to it; so the dizziness of ignorance, misrepresents the clear intellect in the form of the gross world. 33. But on receiving the true reflexion of the spirit in the intellect, by means of intense meditation, the notion of the creation turns to that of non-creation; as the false notion of the snake in the rope, is changed to that of the rope upon its revision. 34. The dead find the future world, as what they used to see in their dream; but that world as well as this, are equally as formless as the vacuum of the Intellect. (Both this world and the next, are situated in the Divine-Mind, and are of the same form as that). 35. The Huntsman said:--Tell me sir, why are men regenerated in new bodies; for their sufferings and enjoyments in future births; and tell me also what are the principal and accompanying causes of our reproduction in this world. 36. If it is on account of the pious or impious acts, which are done in our present destructible bodies, that we are destined to their retributions afterwards; then say why our indestructible souls, should be brought to feel their results in other bodies, which seems to be very absurd to me.