2. And if it be possible for anything to proceed from no cause, then tell me sir, why we can never have anything without its proper causes. (Such as the production of paddy without its cultivation). 3. Vasishtha replied:--Ráma, I am not speaking of common practice of men, for the production of anything by application of its proper causalities; but of the creation of the world, which is not in need of the atomic principle and material elements, as it is maintained by atomist. (Text). (Whatever invention is adopted by any one, in order to produce a certain end, is never effected without the application of its proper means and appliances). 4. In whatever light this visible world is imagined by anybody, he views it in the same light; while another sees it in a different manner, according to his own imagination of it. 5. There are some who imagine it as the diffusion of the Divine soul, and think it as one with the nature of the Deity; while others think it as the living body of Virát, with the insensible parts of it, resembling the hairs and nails growing upon his body. 6. The meanings of the words causality and not causality do both of them belong to the deity; because the Lord being almighty, has the power to be either the one or other as he likes. 7. If there be anything whatever, which is supposed to be beside Brahma in its essence; it is then reasonable to suppose him as the cause of the same, which could not otherwise come to existence. 8. But when all things, that appear so different from one another, are all of them without their beginning or end or co-eternal with the Eternal One. Then say, which of these can be the cause of the other. (Hence the world is one with the lord and has no cause of it). 9. Here nothing comes to exist or desist at any time; but are all eternally existent in the self-existent One; as one and the same with his vacuous self. 10. What is the cause of anything, and to what purpose should any be caused at any time; the Lord expects nothing from his creatures, and therefore their creation is equal to their not being created at all. 11. Here there is no vacuum or plenum, nor any entity nor non-entity either, nor any thing between them; as there is nothing predicable of the infinite vacuity of Brahma (as either this or that). 12. Whatever is is, and what not may not be; but all is Brahma only, whether what is or is not (_i.e._ what is past or gone or yet to be, _i.e._ all what is present, past or to be in future). 13. Ráma rejoined:--Tell me sir, how the Divine spirit is not the cause of all, when it is believed to be the sole cause, by all who are ignorant of its quiescent nature (as you maintain). 14. Vasishtha replied:--There is no one ignorant of God, since every one has an innate conviction of the Divinity as the consciousness of himself; and whoso knows the vacuous entity of the Deity, knows also that this nature admits of no scrutiny or discussion.