moha evammayo mithya jagatah sthiratam gatah
sankalpanena manasa kalpito ciratah svayam (31)
What else is there in this world, O Rama, except eating, drinking, and sex.
Hence, what is there in this world that a wise man would find worthy of seeking?
This world of five elements, and the body composed of flesh, blood, hair, and all the rest of it, are considered real by the ignorant, and they exist for his entertainment.
The wise see in all this an impermanent and unreal but terrible poison.
By the destruction of all notions, when the mind regains the state of the Creator himself, how does the notion of the world arise in it?
Rama, the first-born Creator on arising from the womb of the infinite consciousness uttered the sound 'Brahma'.
Hence he is known as Brahma, the creator.
This Creator first entertained the notion of light, and light came into being.
In that light he visualised his own cosmic body, and this came into being-from the brilliant sun to the diverse objects that fill the space.
He contemplated the same light as of infinite sparks, and all these sparks became diverse beings.
Surely, it is the cosmic mind alone that has become this Brahma and all the other beings.
Whatever this Brahma created in the beginning is seen even today.
This unreal world has acquired substantiality on account of the persistence of the notion of its existence.
All the beings in this universe sustain it by their own notions and ideas.
After creating the universe by his own thought-force, the Creator reflected thus:
"I have created all this by the power of a little agitation in the cosmic mind.
I have had enough of it.
It will now perpetuate itself.
Let me rest."
Contemplating thus, Brahma the creator rested - rested in his own self in deep meditation.
Then, out of compassion for the created beings, the Creator revealed the scriptures which treat of self-knowledge.
Once again he became absorbed in the knowledge of his own self, which is beyond all concepts and descriptions.
This indeed is the highest 'state of the Creator' (brahmisthiti).
From there on, created beings acquired the character of the things with which they associated.
By associating with the good they became good, and those who associated with the worldly, became worldly.
Thus one gets bound to this world-appearance; and thus one is liberated too.