33. Whenever the world appears in any form, whether of a gross or subtile nature, as in the states of our waking or dreaming; both these forms of the interior or exterior worlds, are to be known as the reflexion of the ideal one imprinted in the intellect. 34. When the living soul indulges itself in the sight of the world, in the state of its dreaming; it is to be known as a reflexion of the expanded particle of the intellect, which the sleeping soul delights to dote upon. 35. The Huntsman rejoined:--If the visible world is causeless or without its maker, then how could it come into existence, and if it be a caused or created exterior world, how could we have any knowledge of it in the sleeping and dreaming of the soul. 36. The sage replied:--All this is without a cause, and the world proceeded at first without any causality whatever. (The Muni means to say that there cannot be any independent or instrumental cause of creation save the emanation of One oneself). 37. It is verily impossible for gross and perishable bodies and transient beings, to come to being without a cause; but that which is a facsimile or shadow only of the antitype and original model of the eternal mind, cannot possibly have any cause at all. 38. It is Brahma himself that thus shines refulgent, by nature of his intellectual effulgence; hence the world’s creation and destruction are utterly inapplicable to what is without its beginning and end. 39. Thus the uncaused creation, abides in the substance of the great God, and shines forth with divine glory to all infinity. It is to gross minds only, which are prepossessed with the grosser ideas of materiality, that it appears in the form of a gross material body. 40. What numberless varieties do there appear in the unvaried Brahma, and what un-numbered diversities of shapes and forms are seen in the formless One, that is ever unchanged and imperishable. 41. Brahma is formless in his person (which is of a spiritual form); yet he exhibits himself in many forms, in his being the mind (or mirror of all ideal forms); where he represents his spiritual self or soul, in all the various forms of moving and immovable bodies. 42. He makes the gods, sages and seers in his likeness, and directs them to their different degrees and duties also; he stablishes the laws and prohibitions of conduct, and appoints the acts and observances at all times and places. 43. All existences and privations, productions and destructions, of moving or unmoving bodies, whether great or small ones, are subject to his decree, and can never transgress any of his general laws. 44. Ever since the general decree, nothing takes place without its proper special cause; as you can never expect to exude oil from sand (save from oily seeds).