As we are mostly false, so this whole world is false; and it is without a ground, for it has no ground in merit and demerit, so it is without a ground: thus those asuric people speak of the world. And they say it is without a Lord, for there is no Lord, no ruler of it, who has regard to merit and demerit. Further, it is brought to be by mutual union: from the mutual joining of woman and man, urged by desire, the whole world has come to be. What else is its cause? It has desire alone for its cause; there is no other cause of the world, no unseen cause, merit, demerit and the like; desire alone is the cause of living beings. This is the view of the materialists.

They do not say that this world is real, that it has Brahman for its self by being the effect of the Brahman indicated by the word 'real'. They do not say that it has a foundation, that it is founded in Brahman. For by the endless Brahman the earth is held, and bears all the worlds. As it is said, 'by that best of serpents this earth is held on its head, and it bears the garland of the worlds, with their gods, demons, and men'. And they do not say that it has the Lord, that this was governed by Me, the supreme Brahman, the Lord of all, of true resolve; for it was said, 'I am the arising of all; from Me everything sets going'. And they say that it is born without mutual cause; for what else than this brood of man, beast, and the rest, born of the mutual connection of woman and man, is met with? Nothing else, not of this kind, is met with anywhere. This is the meaning. So they say that all this world has desire for its cause.

The truth of the world, its foundation, and its lord, is Vishnu; the demonic speak otherwise of Him. The scripture says, 'the secret name of Him, the truth, is the truth of the truth', and 'the breaths are the truth, and He is the truth of those very ones' (Brihadaranyaka Upanishad 2.1.20). And 'two indeed are the forms of Brahman, the embodied and the unembodied, the mortal and the immortal, the standing and the moving, the existent and the yonder' (Brihadaranyaka Upanishad 2.3.1). 'The secret name of Him, the truth, is the truth of the truth' (Brihadaranyaka Upanishad 2.1.20; Maitrayani Upanishad 6.32), and the Pracinashala scripture says, 'He indeed makes this settle and makes it go'. For the mutual arising of beings was told in 'from food beings arise' (3.14) and the like.