45. As a person changing his former state to a new one, retains his self consciousness in the interim, so the Divine Intellect retains its identity, in its transition from prior vacuum to its subsequent state of the plenum. 46. The thought of cause and effect, and the sense of the visible and invisible, proceed from errors of the mind and defects of vision; it is the erroneous imagination that frames these worlds, and nobody questions or upbraids himself for his error. The states of cause and effect, and those of the visible and invisible &c., are mere phantoms of error, rising before the sight of the living soul and proceeding from its ignorance, and then its imagination paints these as the world, and there is nobody that finds his error or blame himself for his blunder. 47. If there be another person, that is the cause, beholder and enjoyer of these (other than the Supreme One) then say what is that person, and what is the phenomenal, that is the point in question; or it is liable to reproof. 48. As the state of our sleep presents us only, an indiscernible vacuity of the Intellect (which watches alone over the sleeping world); how then is it possible to represent the One soul as many, without being blamed for it? 49. It is the self-existent soul alone, which presents the appearance of the world in the intellect; and it is the ignorance of this truth, which has led to the general belief of the creation of the world by Brahmá. 50. It is ignorance of this intellectual phenomenon, which has led mankind to many errors, under the different names of illusion or _máyá_, of ignorance or _avidyá_, of the phenomenal or _drisya_, and finally of the world or _jagat_. 51. The manifestation in the intellectual vacuum, takes possession of the mind like a phantom; which represents the unreal world as a reality before it, as the false phantom of <a> ghost, takes a firm hold on the mind of an infant. 52. Although the world is an unreality, yet we have a notion of it as something real in our empty intellect; and this is no other than the embodiment of a dream, which shows us the forms of hills and cities in empty air. 53. The intellect represents itself as a hill or a Rudra, or as a sea or as the God Virát himself; just <as> a man thinks in his dream, that he sees the hills and towns in his empty mind. 54. Nothing formal that has any form, can be the result of a formless cause (as God); hence the impossibility of the existence of the solid world, and of its formal causes of atomic elements, at the great annihilation both prior to creation, as also after its dissolution. It is therefore evident, that the world is ever existent in its ideal form only in the Divine Mind. 55. It is a mere uncaused existence, inherent in its vacuous state in the vacuous Mind; and what is called the world, is no more than an emptiness appertaining to the empty Intellect.