37. Hence men of inferior souls, should pursue the course of conduct led by the superior souls, for regaining their spiritual life átmajívatwam, as the copper becomes transformed into gold (by chemical process).
38. Thus the whole body of living beings, that had been as inexistent as air before, come into existence, and rise resplendent with the wonderful intellect.
39. Whoso perceives this wondrous intellect in his mind, and gets afterwards a body and the consciousness of his egoism, he is then said to be an embodied living soul.
40. The mind that is gratified with intellectual delights, becomes as expanded as the intellect itself, and thinks those pleasures to constitute the sum total of worldly enjoyments.
41. The Intellect is said to remain unchanged in all its succeeding stages; and though it never changes from that state, yet it wakes (developes) by a power intrinsic in itself.
42. The uninterrupted activity of the Intellect, indulges itself in the amusement of manifesting the intelligibles in the form of the world (i.e. Of evolving the knowables from its own knowledge of them. Or it is the pleasure of the intellect to unfold the secrets of nature to view).
43. The extent of the intellectual faculty, is wider and more rarefied than the surrounding air, and yet it perceives its distinct egoism by itself and of its own nature. (The subjective knowledge of ego—self).
44. Its knowledge of self, springs of itself in itself like the water of a fountain; and it perceives itself (its ego) to be but an atom amidst the endless worlds.
45. It perceives also in itself the beautiful and wondrous world, which is amazing to the understanding, and which is thereafter named the universe. (i.e. The one existing in the other and not without it: meaning, the soul to be the seat of both the subjective and objective knowledge).
46. Now Ráma, our egoism being but a conception of the intellect is a mere fiction (kalpaná); and the elementary principles being but creatures of egoism, they are also fictions of the intellect.