19. Now you must know the triple vacuity, composed of the three airy substances—the spirit, mind and space, to be one and the same thing (all the three being equally all pervasive); but not so their receptacle (of the material body), which has no pervasion.
20. Know this intellectual body of beings, to be like the air, present with every thing and every where (over which it extends and which it grasps in itself); just as your desire of knowing extends over all things in all places, and presents them all to your knowledge.
21. It abides in the smallest particles, and reaches to the spheres of heavens (which it grasps within itself): it reposes in the cells of flowers, and delights in the leaves of trees. (i.e. It stretches over all these things in its knowledge of them).
22. It delights in hills and dales, and dances over the waves of the oceans; it rides over the clouds, and falls down in the showers of rain and hailstones of heaven.
23. It moves at pleasure in the vast firmament, and penetrates through the solid mountains. Its body bears no break in it, and is as minute as an atom.
24. Yet it becomes as big as a mountain lifting its head to heaven, and as large as the earth, which is the fixed and firm support of all things. It views the inside and outside of every thing, and bears the forests like hairs on its body.
25. It extends in the form of the sky, and contains millions of worlds in itself; it identifies itself with the ocean, and transforms its whirlpools to spots upon its person.
26. It is of the nature of an uninterrupted understanding, ever calm and serene in its aspect; it is possessed of its intellectual form, from before the creation of the visible world, and being all comprehensive as vacuity itself, it is conversant with the natures of all beings.
27. It is an unreality as the appearance of water in the mirage, but manifests itself as a reality to the understanding by its intelligence. Without this (intellection), the intellectual man is a nil as the son of a barren woman, and a blank as the figure of a body seen in a dream.
28. Ráma asked:—How is that mind to which you attribute so many powers, and what is that again which you say to be nothing? Why is it no reality, and as something distinct from all what we see?