21. Vasishtha said:--If it be so, O mighty armed Ráma, that the three worlds are Divine intelligence only; then tell me why bodies formed of pure intelligence (as those of the gods and angels), and those having the intelligent soul in them (as those of human beings), are subject to their birth and death.[5] 22. Ráma said:--If then there has been no creation at all at any time from the beginning; then tell me sir, whence has this fallacy of the existence of the world come to be in vogue. 23. Vasishtha replied:--The inexistence of cause and effect, proves the nullity of being and not being (_i.e._ its annihilation also); all this that is thought of to exist, is the thought and thinking of the divine soul, which is the triputi or triple entity of thinker, thinking and the thought together. (_i.e._ The soul is both the subjective and objective, as also their connecting predicate by itself). 24. Ráma rejoined:--The thinking soul thinks about the implements and the acts, as the looker looks on the objects of his sight; but how can the divine looker be the dull spectacle (and the object the same with the subject); unless you maintain that the objective fuel burns the subjective fire (which is impossible). 25. Vasishtha replied:--The viewer is not transformed to the view, owing to impossibility of the existence of an objective view; it is the all seeing soul, that shows itself as one solid plenum in itself. 26. Ráma rejoined:--The soul is the pure intellect only, and is without its beginning and end; it thinks only on its eternal and formless thoughts; how then can it present the form and appearance of the visible world.[6] 27. Vasishtha replied:--The thinkables being all causeless of themselves, have none of them any cause whatsoever; and it is the privation of the thinkables, that bespeaks the liberation of the intellect. (The production of the thinkables, is as impossible as the birth of the offspring of a Barren woman. Gloss). 28. Ráma rejoined:--If it is so, then say how and whence have we the thought of our conception of ourselves; and our knowledge of the world, and our sense of motion and the like; (as they are suggested to us by our common sense, and the universal testimony of all people). 29. Vasishtha replied--The impossibility of cause, precludes the possibility of any production; how and whence could the thinkables proceed, when all is quite calm and quiet everywhere, and the knowledge of creation is but an error and a delusion. 30. Ráma rejoined:--Here tell us sir, how this error comes to overshadow the unknowable, unthinkable and the immovable being, that is selfmanifest and ever untainted and clear by itself (Swaprakása or Swayamprakása). 31. Vasishtha replied:--there is no error or mistake herein, owing to its want of any causation also; our knowledge of egoism and tuism, is drowned altogether in that of one unevanescent Unity.