19. Though originally of the nature of universal intelligence yet he appears in the form of the individual soul according to the desire of men; and residing in every individual, he is divided into endless dualities (of universal and particular souls).
20. Then this God (the intelligent individual soul) thinks himself as an embodied being, endued with hands and legs, and the other parts and members of the body, with its hairs, nails, and teeth.
21. He thinks of being possest of manifold and various powers and faculties, and is employed in a variety of actions according to the desires of the mind. He feels glad on being served by his wives and servants (and thinking himself as their master).
22. He thinks the mind as a porter at the gate, and conductor of the information of the three worlds unto him; and his thoughts are as the chambermaids, waiting at his door with their pure attires.
23. He believes his knowledge of egoism as his greatest power and consort (sakti), and his power of action as his mistress; he thinks his knowledge of various lores to be his decorations only.
24. He knows his organs of sense and action to be the doors of the abode of his body, and is conscious of his being the infinite soul and inseparable from the same.
25. He knows himself to be full of the universal spirit; filled by and filling others with the same; and bears his admirable figure of the body, by his dependance on the Divine spirit.
26. That he is filled with the god-head within him, and is therefore no contemptible soul himself. He never rises nor sets nor is he glad or displeased at any time. (But enjoys the serenity of the Eternal soul).
27. He never feels himself satiate or hungry, nor longs after nor forsakes anything; he is ever the same and of an even tenor, temper and conduct and form at all times.
28. He retains the gracefulness of his person, the clearness of his mind, and the calmness of his views at all times; he is ever the same since his birth, and the equanimity of his soul never forsakes him at any time.