13. The Huntsman rejoined:--Tell me sir, how is it possible for the Intellect to have the sight of anything in its state of sound sleep, since dreams never occur in the mind except in the state of slight and light sleep. 14. Again in the state of sound sleep both of yourself, as also of the person in whose heart you dwelt; how could the sight of the creation appear to you (or has the term _sound sleep_ any other sense than the state of utter nescience?) (Sound sleep is the state of utter insensibility or _anaesthesia_--gloss). 15. The sage replied:--Know that creation is expressed by the words, _viz. jáyati_ is born, bháti appeareth, and _kachati_ shineth; and are applied indiscriminately to all material things, as pots and pictures (घट पट) as well as to the world also; all these words are used to express a duality (or something different as proceeding from Unity), by men whose brains are heated with dualism, or the notion of a duality (as different from the nature of the Unity or the only One). 16. Know that the word _játa_ or born means only being (sattwa), and its synonyms are _prádurbháva_--manifestation, which is derived from the root _bhu_ to be. 17. Now the meaning of Bhu is being, which expresses the sense of being born also, and the _sarga_ meaning production or creation, it is same with being also. 18. With us learned men, there is nothing as jáyáti or what is made or may be said to be born or destroyed; but all is one calm and quiet unborn being only. (An eternal ideal entity). 19. The whole and soul of this entity, is the one Brahma alone (the only Ens to On or the Om); and the totality of existence, is the Cosmos, macrocosm or the world. Say then what hypostasis or unsubstantiality is there that can be positively affirmed or denied of it, which is of them alike. 20. That which is called _sakti_ or the active energy of God, resides literally in the Divine spirit, but not as a free or separate power of itself; because all power subsists in Omnipotence, which is self same with Brahma, and not as an attribute or part of him. (Vedánta ignores the predicates of potentiality as predicable of Brahma, who is the very essence of Omnipotence). 21. The properties of waking, sleep and dreaming, do not belong to the nature of God, according to the cognition of men learned in divine Knowledge; because God never sleeps nor dreams, nor does he wake in the manner of His creature. (No changing property appertaining to finite beings can ever be attributable to the Infinite, who is as He is). 22. Neither sleep nor the airy visions of dreaming, nor also anything that we either know or have any notion of, can have any relation to the nature of the Inscrutable One; any more than the impossibility of our having any idea of the world before its creation. (So the Persian mystic Berun Zátash, aztohmate chunan to chunin. His nature is beyond our comprehension and presumption of it as so and such).