17. The unsubstantial intellect, deeming itself as a substance by its being separated from the supreme soul; becomes divided into infinity like the waves of the sea water (which is one and many).
18. As there is no material difference of the armlet and bracelet, from their matter of the same gold; so it is the intellect and the soul the one and same thing. It is the thought that makes the difference in their different modes.
19. As there is no difference between one lamp and the others, that are lighted from the same light; so it is of all souls and intellects, which are alike in their nature, but differ only in their particular attributes—upadhis.
20. The Intellect, being put to action by the force of the soul on particular occasions, pursues its desires and the objects of its fancy.
21. The same intellect also, taking its volitive and active forms at different times and places; is styled the embodied soul or spirit, and known as Kshetrajna.
22. It is so named from its familiarity with the body or Kshetra, and its knowledge of the inward and outward actions of it (or from its knowing its person and personality).
23. This being fraught with its desires, is designated as Egoism or selfishness; and this again being soiled by its fancies, takes the name of the understanding.
24. The understanding leaning to its wishes, is termed the mind; which when it is compacted for action, takes the name of the senses or sensation.
25. The senses are next furnished with their organs called the organs of sense, which being joined with the organs of action, the hands and feet are jointly denominated the body.
26. Thus the living soul being tied to its thoughts and desires, and being entrapped in the net of pain and sorrow, is termed Chitta or heart.