15. Those who have the knowledge of the unity of God, and his nature of quiescence and as full of intelligence; know also, his unknowable nature is beyond all scrutiny. 16. Ignorance of God, abides in the knowledge of God (because one acknowledges the existence of God, when he says he is ignorant of his nature); and this is as our dreaming is included under the state of sleeping. (Gloss. Philosophers dream many false ungodly theories of causation, while they are sleeping in the quiescent spirit of God.) 17. It is for the instruction of the ignorant, concerning the omnipresence of God, that I say, He is the soul of all or as all in all; while in reality his holy spirit is perfectly pure and undecaying. 18. All existences are thought either as caused or uncaused, according to the view that different understandings entertain respecting them. (But neither of these views, refutes the doctrine of the unity of the Deity. Gloss.) 19. Those that have the right conception of things (as manifestations of the unity in different forms); have no cause to assign any cause to them whatever (as the atomic principles or elements): therefore the creation is without any cause whatever. 20. Therefore the assigning of a cause to this creation, either as matter--_prakriti_ or spirit--_purusha_, by undermining one’s self-consciousness of Divine pervasion; is mere verbiage of sophists for their own confusion only. 21. In absence of any other cause of creation (save that of our consciousness of it), it is naught beside an appearance in our dream; and there is nothing as the gross material form or its visible appearance whatsoever. 22. Say what cause can the ignorant assign, to their sight of the land in their dream, than to the nature of the Intellect, which exhibits such phenomena to minds. Say if there can be any other meaning of dreams. 23. Those who are unacquainted with the nature of dreams, are deluded to believe them as realities; but those that are acquainted with their falsehood, are not misled to believe them or this world as real ones. 24. It is the impudence of fools to broach any hypothesis of causality, either by their supposition, arrogance or in the heat of their debate (as it is the case with all the different schools of philosophy). 25. Is the heat of fire, the coldness of water, and the light of luminous bodies, and the natures of things their respective causes, as the ignorant suppose them to be? (Or is it the attribute of Brahma that is so manifested in these their several causes? The entity of Divine unity, is the prime sole cause of causes). 26. There be hundreds of speculative theorists, that assign as many causes to creation without agreeing in any; let them but tell the cause of the aerial castle of their imagination.