68. And as the same man seems to be changed to another, during his fit of anger; so the sober intellect is transformed to a changeable spirit, by one's mistake of its true nature. (The nirvi kalpa or immutable spirit, is changed to a savi kalpa or mutable one).
69. The intellect being attributed with many variable qualities and desires, is made to lose its state of purity; and by thinking constantly of its gross nature, it is at last converted to the very gross object of thought.
70. Then the subjective intellect chit, becomes itself the chetya or object of thought, and having assumed the subtile form of a minute etherial atom, becomes the element of sound; and is afterwards transformed to the rudimental particle of air vata tan mátra.
71. This aerial particle then bearing relation to the parts of time and place, becomes the vital principle (as existing some where for a certain period of time); which next turns to the understanding and finally to the mind.
72. The intellect being thus transformed into the mind, dwells on its thoughts of the world, and is then amalgamated with it, in the same manner as a Brahman is changed to chandala, by constantly thinking himself as such. (Thus this creation is a display of the divine mind and identic with it).
73. Thus the divine Intellect forgets its universality by its thoughts of particulars; and assumes the gross forms of the objects of its thoughts and desires. (Hence we say a man to be of such and such a mind, according to the thought or desire that he entertains in it, i.e. the whole being taken for a part and the part for the whole).
74. The Intellect being thus replete with its endless thoughts and desires, grows as dull as the gross objects it dwells upon; till at last the subtile intellect grows as stony dull, as the pure water is converted to massive stones and hails.
75. So the stolid intellect takes the names of the mind and sense, and becomes subject to ignorance and illusion; by contracting a gross stolidity restrained from its flight upwards, and have to grovel forever in the regions of sense.
76. Being subjected to ignorance at first, it is fast bound to the fetters of its cupidity afterwards, and then being pinched by its hankerings and angry frettings, it is tormented alike by the pleasure of affluence and the pains of penury.