60. Whatever is willed in the beginning, by the omniscience of God; the same remains unaltered at all times, unless it is altered by the same omniscient will. 61. The contraries of unity and duality, dwell together in the same manner in the formless person of Brahma; as the different members of an embodied being, remain side by side in the same person. (The knowledge of all contrarieties, blends together in omniscience. Gloss). 62. Ráma said:--Why some ascetics of limited knowledge, are so very apt to confer their blessings, as also to pour their imprecations on others; and whether they are attended with their good or bad results or not. 63. Vasishtha replied:--Whatever is disposed in the beginning, by the Divine will which subsists in Brahma; the very same comes to pass afterwards, and nothing otherwise. (Lit. there is no other principle besides). 64. Brahmá the Lord of creation, knew the Supreme Soul in himself, and thereby he became the agent of the Divine will; therefore there is no difference between them (_i.e._ betwixt Brahmá and Brahma); as there is none between the water and its fluidity. 65. Whatsoever the Lord of creatures--Brahmá, proposes to do at first as inspired in him by the Divine will; the same takes place immediately, and the very same is styled this world. 66. It has no support nor receptacle for itself, but appears as vacuous bubble in the great vacuity itself; and resembles the chain of pearls, fleeting before the eyes of purblind men in the open sky. 67. He willed the productions of creatures, and institution of the qualities of justice, charity and religious austerities; He stablished the Vedas and sástras, and the five system of philosophical doctrines. (Namely; the four Vedas and the Smritis, forming the five branches of sacred knowledge, and the five branches of profane learning--consisting of the Sánkhya yoga, Pátanjala, Pásupata, and Vaishnava systems. Gloss). 68. It is also ordained by the same Brahmá, that whatever the devotees-learned in the Vedas, pronounce in their calmness or dispute, the same takes place immediately (from their knowledge of the Divine will). 69. It is he that has formed the chasm of vacuum in the inactive intellect of Brahma, and filled it with the fleeting winds and heating fire; together with the liquid water and solid earth. 70. It is the nature of this intellectual principle, to think of everything in itself; and to conceive the presence of the same within it, whether it be a thought of thee or me or of anything beside (either in general or particular). 71. Whatever the vacuous intellect thinks in itself, the same it sees present before it; as our actual selves come to see, the unreal sights of things in our dreams. 72. As we see the unreal flight of stones, as realities in our imagination; so we see the false appearance of the world, as true by the will of God, and the contrivance of Brahma.