11. The pulsative intellect or soul, having passed through many transformations (or transmigrations), is at last freed from its motion and migration. And there are some souls which pass into a thousand births and forms, while there are others which obtain their liberation in a single birth (by means of their Yoga meditation or unification with God, which is the final aim of Platonism and of the Chinese Laosin).
12. So also the human soul being of its own nature prone to assume its dualism of the motive intellect, becomes by itself the cause of its transmigration and sufferings, as also of its transient bliss or misery in heaven or hell. (There is no rest for the restless soul, until it rests in the bosom of the all-tranquil and Universal soul).
13. As the same gold is changed to the forms of bracelets and other things, and as the same gross matter appears in the different forms of wood and stone; so the uniform soul of God appears as multiform according to his various modes and attributes. (The soul modifies itself into many forms of activity and passivity).
14. It is the fallacy of the human mind, that views the forms as realities, and causes one to think his soul which is freed from birth and form, to be born, living and dead, as a man sees a city to rise and fall in his delirium. (The appearances and forms of things are objective and false fabrications of the intellect).
15. The varying intellect erroneously conceives its unreal egoism and meitatem as realities, from its ignorance of its unity with the unchangeable reality of God, and also from its felicity of enjoyments peculiar to its varied state. (The भोगाशा or desire of fruition is the cause of the revolution of the soul in endless states of beings).
16. As Lavana the King of Mathura, falsely deemed himself as a Chandála, so the intellect thinks on its own different states of existence and that of the world (from its desire of enjoying its pleasures which are deeply rooted in itself).
17. All this world is the phantom of an erroneous imagination, O Ráma! it is no more than the swelling of the waters of the deep. (The world is the expansion of the self-same soul and its evolution is the volition of Brahma).
18. The intellect is ever busied with the intellection of its own intelligences, and the innate principles of its action; in the same manner as the sea is seen to swell with its waters moving in waves of themselves. (The continuation of the intellect in the association of its preconceived ideas, is carried on by law of continuity).
19. The intellect is as the water in the wide expanse of Brahma; its inflation raises the waving thoughts in the mind, resembling the bubbles of water, and produces the revolutions of living souls like eddies in the sea of this world.
20. Know thy soul, O gentle Ráma! as a phenomenon of the all pervading Brahma, who is both the subject and object of his consciousness, and who has posited in thee a particle of himself, like the breath of a mighty lion.