72. As we imagine the mountains to touch the skies, and the sky to present the figures of mountains in it; it is in the like manner that we suppose the presence of Brahma in all things of creation. (But all this supposititious knowledge proceeds from error).
73. It is by the application of a jot of their intelligence, that yogis convert the world to empty air, as also fill the hollow air with the three worlds up and down. (i.e. They are practised to produce everything as also to reduce it to nothing in their thought).
74. As we imagine thousands of the elysian cities (or seats) of the siddha deities, to be situated in the different regions of heaven; so are the numberless worlds scattered apart from one another in the infinite space of divine intellect.
75. As the eddies in the ocean whirl apart from one another, and seem to make so many seas of themselves; though they are composed of the same water.
76. So the numerous worlds, revolving separately in the vacuity of the Divine Intellect, are all of the same nature (with their intellectual reservoir), and not otherwise.
77. The awakened (or enlightened) yogi, views worlds above worlds in his clairvoyance; and to pass to the ethereal regions of the perfected siddhas, as it is related by sages (in the story of Lílá narrated before).
78. There are numberless imperishable beings and immortal spirits, which are contained in the Supreme spirit; as the endless worlds are situated in the hollow sphere of heaven.
79. It is the intrinsic pleasure of the divine soul, to scatter the wandering worlds about it, as the odorous flower diffuses its immanent fragrance, and spreads its flying farina all around; they are not extrinsic or adventitious, but are born within itself like the lines and marks in a diamond or crystal.
80. The fragrance of flowers though mixed up together in the air, are yet separate from one another; so are all the created bodies existing together in the air, all distinct in their natures: (such is the union of the different elements in one body, and as every flower has a vassal breeze to bear its own perfume).
81. Our fancies though of the form of air, assume different shapes in the minds of men; such as those of gross natures have them in their gross material forms, while the holy saints view them in their pure forms in the mind. (This means the two views of things in their concrete and abstract forms).