(The Spirit of God, dove-like, sat brooding over the hollow deep. Milton).
21. Then as sensuous spirits assume some bodily forms at pleasure, although they dissolve as a magic city in empty air; so this Brahmá appeared in an embodied form to view. (Spirits are at liberty to take upon them any form they like).
22. Some of them appear in the form of immovable, and others in those of moving beings; while others assume the shapes of aerials, as they are fond of choosing for themselves. (Hence the transmigration of souls in different bodies, depends on their own choice; and not on necessity or result of prior acts).
23. Thus the first born living being had a form, for himself as he liked in the beginning of creation, and afterwards created the world in his form of Brahma or Virinchi (Vir-incipiens). (The Demiurge, maker, creator or architect of the visible world, had necessarily a personality of his own).
24. Whatever the self-born and self-willed soul, wishes to produce, the same appears immediately to view as produced of its own accord. (Everything appeared of itself at the Fiat of God).
25. Brahmá, originating in the Divine Intellect, was by his nature the primary cause of all, without any cause of his own; though he appointed the acts of men; to be the cause of their transition from one state to another, in the course of the world.
(All the future states of beings depend on their acts of past and present lives, except that of the Great creator who is uncreated and unchangeable).
26. The thoughts naturally rise in the mind, like the foaming water, to subside in itself; but the acts done thereby, bind us, as the passing froth and flying birds are caught by ropes and snares.
(The thoughts are spontaneous in their growth as grass, and they entail no guilt on us. Shakespeare).
27. Thoughts are the seeds of action, and action is the soul of life. Past acts are productive of future consequence, but inaction is attended with no result. (Our lives are reckoned by our acts, and there is no vitality without activity).