We next encounter a garland of botanical terminology, reinforcing a floral theme in book IV. The most meaningful of the flowers distributed throughout it is the lotus (Sanskrit, padma, 13 598.12-14). The reader might well refer at this point to the passage in Heinrich Zimmer's Maya der indische Mythos dealing with the lotus, which Joyce marked in his copy of the book. He should also remember that Gilbert discusses the flower as a microcosm with reference to Isis Unveiled. It is most instructive to consider the portions of Madame Blavatsky's passage which he does not quote: 

Wherever the mystic water-lily (lotus) is employed, it signifies the emanation of the objective from the concealed, or subjective-the eternal thought of the ever-invisible Deity passing from the abstract into the concrete or visible form. For as soon as darkness was dispersed and 'there was light', Brahma's understanding was opened, and he saw in the ideal world (which had hitherto lain eternally concealed in the Divine thought) the archetypal forms of all the infinite future things that would be called into existence, and hence become visible. ... The lotus is the product of fire (heat) and water, hence the dual symbol of spirit and matter. ... The sprig of water-lilies of Bhudist, and later of Gabriel, typifying fire and water, or the idea of creation and generation, is worked into the earliest dogma of the baptismal sacrament.

All this is highly relevant, and Brahma's vision additionally suggests that seen by Finn from Howth, of the future invasion of Ireland. Brahma is the creator of the world: as Prajapati he issues from a golden egg in the midst of the waters to give birth to a daughter with whom he subsequently forms an incestuous bond. The concept of a cosmic egg, frequently golden, incorporating the primordia of all creation, is found in Greece, Japan, Persia, Phoenicia, Egypt and elsewhere. In FW it is, introduced by ideas of the yolklike sundisk and the inevitable crock of gold at the rainbow's end (612.20, 613.23-4), but soon acquires a more tangible aspect as a component of m's breakfast.

A note on VI.B.18.98 reads: 

interpretation of dream 
breakfast kills the 
memory of dreams 
1st thought of waking 
remember a dream ShaunShem 

and was used at 338.29-31: 'And may he be too an intrepidation of our dreams which we foregot at wiking when the morn hath razed out limpalove and the bleakfrost chilled our ravery!' 

McHugh, Roland / The sigla of Finnegans wake