55. The divine soul being manifest in the form of the world, say what can it be that destroys or is destroyed in it; and tell me, Arjuna, what can it be that is subject to or involved in pleasure or pain.
56. The divine soul is as a large mirror, showing the images of things upon its surface, like reflexions on the glass; and though these reflexions disappear and vanish in time, yet the mirror of the soul is never destroyed, but looks as it looked before.
57. When I say I am this and not the other (of my many reflexions in a prismatic glass, or of my many images in many pots of water), I am quite wrong and inconsistent with myself; so is it to say, that the human soul is the spirit or image of God, and not that of any other being, when the self-same Divine spirit is present and immanent in all. (The catholic spirit of the Hindu religion, views all beings to partake of the Divine spirit, which is in all as in a prismatic glass).
58. The revolutions of creation, sustentation and final dissolution, take place in an unvaried and unceasing course in the spirit of God, and so the feelings on surface of the waters of the sea. (Egoistic feelings rising from the boisterous mind, subside in the calmness of the soul).
59. As the stone is the constituent essence of rocks, the wood of trees and the water of waves; so is the soul the constituent element of all existence.
60. He who sees the soul (as inherent) in all substances, and every substance (to be contained) in the soul; and views both as the component of one another, sees the uncreating God as the reflector and reflexion of Himself.
61. Know Arjuna, the soul to be the integrant part of every thing, and the constituent element of the different forms and changes of things; as the water is of the waves, and the gold is of jewelleries. (The spirit of God is believed as the material cause of all).
62. As the boisterous waves are let loose in the waters, and the jewels are made of gold; so are all things existent in and composed of the spirit of God.
63. All material beings of every species, are forms of the Great Brahma himself; know this one as all, and there is nothing apart or distinct from him.
64. How can there be an independent existence, or voluntary change of anything in the world; where can they or the world be, except in the essence and omnipresence of God, and wherefore do you think of them in vain?