7. He becomes the colour, colouring and colouror; He becomes as high as the lofty sky, and as low as the lowly hut. (The colour—rága means the passion and feelings also; and the sky and hut mean the empty space and decorated cottage).
8. There are in the expanded mind of this Intellect millions of worlds like sands in the desert, likewise many of these like blossoms of trees, have blown away, others are full blown, and many more will come to blow here after.
9. It is ever burning, as an inextinguishable flame by its own inherent fire; and though it is ever emitting innumerable sparks of its essence all about, yet there is no end of its light and heat and fire.
10. It contains in its bowels the great mountains, likening the particles of dust (or rather as the roes of a fish); it covers also the highest mountains, as the lofty sky hides the dusts on earth. So the sruti—Greater than the greatest and smaller than the smallest. [Sanskrit: aníraníyan mahatimahiyát]
11. It comprehends the great—mahákalpa millennium, like a twinkling of the eye; and is also contained in a kalpa age, in its quick motion of a twinkling. (i.e. He is eternity as well as jot of time).
12. Though minuter than the point of a hair, yet it encompasses the whole earth (as its boundary line); and the seven oceans that encircle the earth with their vests, cannot gird the great Infinity.
13. He is called the great creator of the universe, though he creates nothing (Like the makers of other things); and though he does all actions, yet he remains as doing nothing (by his calm quietness).
14. Though the deity is included under the category of substance, yet he is no substance at all; and though there be no substantiality in him, yet his spirit is the substratum of all things. (All along he is the figure of vaiparitya or opposition, which well applies to Brahma who is all and nil or the omnium et nullum, Sarvamasarvam. (Though bodiless, he is the great body of the universe corpus mundi—viswarúpa or virát).)
15. He is adya—(hodie) today, and prátar—practer tomorrow, and though the preter and future, yet he is always present. Wherefore he is neither now or then, but sempiternal and for ever.
16. He is not in the babbling and prattling of babes and boys, nor in the bawling of beasts and brutes, nor in the jargon of savages; but equally understood by all in their peculiar modes of speech. (This is the interpretation of the gloss; but the words of the text are unintelligible and meaningless).