2. Whatever is apparent before us, is the manifestation of the Intellect, and vainly styled the world; just as the open air called the sky, is no other than the air itself. (So the vacuum known as the world, is not otherwise than the very vacuum). 3. As a man going from one place to another, sees a gap and blank between; and yet thinks of the place he has seen and left behind, so is the world a mere gap and thought of the mind. 4. Before creation there was nothing, how then could this something appear from that nothing; the latter having no material cause, is no material or visible thing. (Ex nihilo nihil fit. So the sruti: _sat eva asit, na kinchit idam agra asit_). 5. Then there was not an atom--the origin of the world in existence; how then and from where, could this revolving world, have its rise and form? 6. Therefore this formal and visible world, could not have sprung from it, as no child could ever be born of a barren woman. Hence there is nothing as the visible world, and the conception thereof must be entirely false (as that of a ghost or goblin). 7. Whatever then appears as visibly present before us, is only the blank vacuity of the Intellect; and this is the transcendental state, in which the supreme unity appears unto us (according to the doctrine of srutis). 8. As it is in depth of our sound sleep, there appears a fleeting dream before us; so it is with the supreme Intellect, which never forsakes the serene and unalterable tranquility of its divine nature. 9. But exists of itself in itself, and in its calm and quiet state, ever before the appearance of creation; and manifests intellectual vacuity, in the form of the visible world, as it appears unto us. 10. As the idle thoughts of the mind, present themselves as airy castles in our sleep; so doth the vacuum of the supreme Intellect, exhibit the appearance of the creation in its own empty space. 11. As the empty air evolves itself, in the manner of whirlwinds in itself; so does the intellectual vacuum exhibit the phenomenal world, subsisting in its very self (in the noumenon). 12. Hence the three worlds that appear so visibly to our view, are quite unintelligible and unexposed to our sight in their very nature; it is the Supreme Deity itself, that appears in this manner of its subsistence in its own vacuous substance. 13. There is nothing as the formal earth, or anything whatever at any time; or be it anything either formal or formless, (_i.e._, whether as plastic nature or subtile air or spirit, or whatsoever you may choose to call it; it is the Great Deity alone, that manifests itself in this manner). 14. As the formless mountain appearing in dream, disappears in air upon waking; and as the visible world in waking becomes invisible in sleep, so does the triple world appear and disappear by turns, in the transparent and tranquil intellect only.