10. This power produces consciousness and sensibility, by the sap and serum which it supplies to the whole body; and is itself filled with juice, like a leather bag that is dipped into a well or water.
11. This great artery of Kundaliní being filled with gastric juice, forms the body in any shape it likes; as an artist draws the lines of a picture in any form, as it is pictured in his mind. (Hence it depends on the gastric artery to extend and sketch out the body according to its own plan).
12. It supplies the embryonic seed placed in the foetus of the mother, with the power of its evolution into the fleshy and bony parts of its future body; as the tender sprout of the vegetative seed, waxes in time to a hard woody tree. (The act of evolution is attributed in the text to the triple causality of the physical nutrition in the stomach, the metaphysical cause of the intensity of thought in the growing mind, and the psychological tendency of the soul, produced from the fourth and prime cause of its prior propensity, which is inbred in grain and essential nature of every being, the intense thought is called [Sanskrit: hridaya bhávná]).
13. Know Ráma, this certain truth which is acknowledged by the wise, that the living principles acquire its desired state and stature, be it that of a mountain or bit of straw. (This passage supports the free agency of man to go in either way in opposition to the doctrine of blind fatalism, and the arbitrary power of the Divine will).
14. You have heard, O Ráma! of certain powers as of diminishing and increasing the bulk and stature of the body, attainable by the practice of yoga; you will now hear me give you an interesting lecture, regarding the attainment of these capacities by means of knowledge or jnána. (This is the theory or theoretical part of the practice or practical art of yoga).
15. Know for certain that there is but only one intelligent principle of the Intellect, which is inscrutable, pure and most charming; which is minuter than the minutest, perfectly tranquil and is nothing of the mundane world or any of its actions or properties.
16. The same chit—intellect being collected in itself into an individuality (by its power of chayana integration) from the undivided whole, and assuming the power of will or volition—sankalpa itself, becomes the living soul by transformation of its pure nature to an impure one. (This power of integration is said to be a fallacy adhyása or misconception—adhyáropa of human mind, which attributes a certain quality to a thing by mistake or áropa as [Sanskrit: paratra parábabhásah]: or mistaking a thing for another e. g. [Sanskrit: shuktau ratrátávadábhásah]: i.e. taking the shell for silver from its outward appearance.)
17. The will is a fallacy, and the body is a mistake; (because there is no mutation of volition or personality of the infinite intellect); and the ignorant alone distinguish the living soul from the universal spirit, as the ignorant boy sees the demon in a shadow. (All these are false attributes of the true one).
18. When the lamp of knowledge brings the mind to the full light of truth, then the error of volition is removed from the living soul, as the cloud of the rainy weather are dissipated in Autumn.