39. If it is impossible for the desire and its act, which are opposite in their nature, to meet together in fact; then it would be impossible for the omnifarious God to be all things both in being and not being; therefore the objects of our desire and thought, are equally present with us as the real ones. 40. There is a reality (or entity of God) attached to every form of existence, and there is nothing which of itself is either an entity or nullity also. 41. O the great magic or illusion, which is overspread every where, and pervades over all nature in every form and at all times; and binds all beings in inextricable delusion. 42. The nature of the great God comprises the community of spirits in his spirit, and combines in itself all laws whether permissive or prohibitive acting in concert and eternal harmony. 43. It is his infinite power that has displayed the ignorance or Illusion, which spreads over all the three worlds from time with or without its beginning; and it is our delusion only, which depicts all things in their various forms to our view. 44. Or how could the creation that was once destroyed by the great deluge, come to resuscitate again; unless it were a _réchauffé_ of the reminiscence of the past one, else the elementary bodies of air, fire and earth, could not possibly be produced from nothing. 45. Therefore the world is no other than a manifestation of the divine nature; and this is the verdict of the sástras, and the conviction of mankind from the very beginning of creation. 46. Things which admit of no sufficient proof for their material existence, are easily proved to exist, by their being considered under the light of the understanding. 47. Things of a subtile nature, which are imperceptible by the senses, are known in their essence by the understanding of the learned; hence the essence of Brahma is pure understanding, of which we are quite ignorant owing to our ignorance of the Intellect. 48. The world is obvious to us from its figure, as the air is evident by its vibration; hence no body is born or dies herein, (save that it appears to or disappears from our sight). 49. That I am living and the other is dead, are conceptions of our mind; hence death being but the total disappearance of the visible world from our view, it must be as pleasing to us as our sound sleep itself. 50. If it be the recognition of the visibles, which is called the life or revivification of man; then there are no such things in the world, as are commonly termed the life and death of beings. 51. At a time, the intellect appears a duality, and at other an unity, both are nothing but intellect. 52. It is the Intellection of the Divine Intellect, that infuses its intelligence into all minds; hence what is life without the intellect and the faculty of intellection.