27. The virtues and vices of men are formless things, and are attended with their fruitions on the spiritual body in the next world; how can they be causes of our corporeal bodies in this world. (As it is maintained by Mímámsá philosophers). 28. How can our finite and shapeless knowledge of things, be the cause of the incessant rise and fall, of endless, and minute bodies in the world, as it is maintained by _vijnána váda_ or gnostic school. (These assert the existence of things depends upon our knowledge or perception of them as such). 29. It is nature says the naturalist, which is the cause of all events but as nothing result from the nature of anything, without its combination with another; it is too indeterminate in its sense. 30. Therefore all things appear as causeless illusions to the ignorant, and their true cause to be a mystery to them; while they are known to the intelligent as the wondrous display of the Divine Intellect, that shows everything in itself. 31. As one knowing the falsehood of dreams, is never sorry at his loss of anything in dream; so those that have the knowledge of truth in them, never feel any sorrow even at the possession or separation of their lives. 32. In the beginning there was no production of the visible world, nor is it anything more than the vacuum of the intellect; in its own and true form it appears as a dream, and is no other than that in its essence. 33. There is no other supposition, which is more apposite to it: than its resemblance to the dream; and our conception of the world, has the great Brahma only for its ground work. 34. As fluidity, waves and whirlpools, are the inherent properties of pure water; such are the revolutions of worlds, but appearances on the surface of the Divine Mind, and have the Divine spirit of Brahma at their bottom. 35. As velocity and ventilation, are inborn in the nature of pure air; the creation and preservation of the world, are ingrained and intrinsical in the nature of God. 36. As infinity and vacuity are the inherent properties of the Great vacuum, so is the knowledge of all things existent and non-existent, and of creation and annihilation immanent in the Divine Mind. 37. All things in existence and lying dormant in the Divine Mind, are yet perceptible to us, because we participate of the very same mind. 38. This creation and its destruction also, both abide side by side in the dense intellect of the Divine Soul; as the thickening dreams and sound sleep, both reside together in the calm sleeping state of our soul. 39. As a man passes from one dream to another, in the same dormant state of his soul; so doth the supreme soul see the succession of creations, taking place alternately in its own essence.