3. The Chit or intellect has then the attribute of the Living soul (Jíva), from its intelligence (Chetaná), and connection with the chetya or intelligible objects in nature. It is next attributed with the title of máyá or illusion, from the subjection of its Chetya or cognizable objects only to itself—Aham mátra.
4. It has then the attribute of understanding (buddhi), from the excess of its egoism (ahantá), which is full with the purposes of its mind and the elements of sound &c. (i.e. with a desire for all sensible objects).
5. This (living, deluded and self reflecting) ego, is puffed up with thoughts of (possessing) all things, and looks upon the great arbour of the visible world (as the great garden for its pleasure and gain).
6. But the living souls, like so many evanescent objects seen in a dream, are made to rise and fall one after the other, in this great forest of the world surrounded by the skies.
7. But the world is (as continuous) as the grove of Karajna plants, growing from unsown seeds; and its elementary bodies of the water, fire, earth and air, have no regard for any body; (that is living or dead).
8. The intellect which is the soul of the universe, creates afterwards the earth and all other things, as one remembering the objects of his dream (recalls them to his memory).
9. Wherever there is the germ of the world, it develops itself even at that place; the live elements are the five fold seed of the world, but the undecaying intellect is the seed of the quintuple (pancha-bhúta).
10. As is the seed so is its fruit; hence know the world to be a form and full of God; and the spacious firmament to be the reservoir of the quintuple elements in the beginning of creation.
11. The soul like the body, is composed of the powers of the Intellect, and does not subsist of itself; but being inflated by the same, it extends its bulk.
12. But the vacuous form of the intellect, which is seated in the spiritual body of the soul, cannot be composed of solid reality (as the primary elements of matter). This is not possible; hence nothing can come out from an impossibility.