22. It is possible, O good soul! that there are many persons living together, <who> are equally guilty of some crime at the same time; who wait on their simultaneous punishment, falling as the fire of heaven on a forest at the same time. 23. The mind that relies on the efficacy of acts, comes to feel the effects of its actions; but the soul that is free from such expectation, is never involved in its acts, nor exposed to its result. 24. Whatever one imagines to himself, in any form at any place or time; the same occurs to him in the same proportion as he expected it; whether that object be with or without its cause (_i.e._ actual or not). 25. The visionary appearances in dreams, are in no way accompanied with their immediate or accessory causes, as all actual existences are; therefore this visionary world is the appearance of the everlasting Intellect of Intelligence, which is Brahma itself. 26. The world appearing as an erroneous dream, is a causeless unreality only; but considering it as the appearance of Brahma, it has both its cause and reality (Hence it is called _sadasadátmaka_ _i.e._ both a reality and unreality also). 27. The casual occurrence of dreams, deludes our consciousness of them; and so the fortuitous appearance of the world, is equally delusive of our apprehension of it. Its extension is a delusion, as the expansion of a dream. 28. Everything appears to be caused or uncaused, or as casual or causal as we take it to be (hence while we deem our dreams as causeless delusions, we are apt to believe the equally visionary world, as a caused and sober reality). 29. It is a deception of the understanding to take the visionary world, as the product of a real causality. It is natural to the waking state to <take> it for a reality, what appears as quite calm and unreal in our sleep and dreams. 30. Now hear me tell you, O great minded sage, that the one satya--Ens or Brahma is the sole cause of existences; or else what other thing is it that is the cause of all nature and this all pervading vacuum. 31. Say what can be the cause of the solidity of the earth, and the rarity of air; what is the cause of our universal ignorance, and what is the cause of the self born Brahma. 32. What may be the cause of creation, and what is the origin of the winds, and fire and water; and what is the source of our apprehensions of things than mere vacuum or the vacuous intellect. 33. Tell me what can be the cause, of the regeneration of departed souls, into the mass of material bodies? It is in this manner that the course of creation is going on in this manner from the beginning (without any assignable cause). 34. Thus are all things seen to be going on, and recurring in this world, like the rotations of wheels and spheres in air; from our constant habit of thinking and seeing them as such.