7. Lastly it takes the form of gross consciousness (ghana-samvedana), and receives the name of the living soul—jíva. It now loses its divine nature by reflecting on itself: (i.e. its own personality).
8. This living principle, is then involved in thoughts relating to the world only; but depends by its nature on the divine essence: (as the fallacy of the snake, depends on the substance of the rope).[11]
9. Afterwards there rises a void space into being, called Kham—vacuum (Arabic Kháviyetun), which is the seed or source of the property of sound, and which became expressive of meaning afterwards. (It is called ákása or sky-light from kása to shine, as light was the first work of God).
10. Next in order are produced the elements of egoism and duration in the living soul (i.e. the simultaneousness of the ideas of self-entity and duration in the living principle). And these two terms, are the roots of the subsistence of future worlds. (i.e. The individuality and durability of things).
11. This ideal knowledge, of the unreal forms of the net-work of world, in divine Spirit, was made to appear as a reality by the Omnipotent power. (i.e. The ideal world appeared afterwards as real).
12. Thus the ideal self-consciousness became the seed (or root) of the tree of desires, which were vacillated by egoism in the form of air.
13. The intellect in the form of the airy ego, thinks on the element of sounds (sabda tanmátram); it becomes by degrees denser than the rarefied air, and produces the element of mind.
14. Sound is the seed (or root) of words, which were afterwards diversified in the forms of names or nouns and significant terms; and the assemblage of words, as shoots of trees, is varied in padas or inflected words, vákyas or sentences, and the collections of Vedas and Sástras.
15. It is from this Supreme spirit, that all these worlds derived their beauty afterwards; and the multitude of words (which sprang from the sounds), and were full of meaning, became widely spread at last.
16. The Intellect having such a family as its offspring, is expressed by the word jíva (zoa) or the living soul, which became afterwards the arbor (or source) of all forms of beings, known under a variety of expressions and their significations. (i.e. The living god Brahmá became the cause of the formal world, from the tanmátra elements produced by Brahma).