44. Although his huge body stretches to millions of miles, yet it is contained in an atom with all the worlds that lie hid in every pore of his body. (Meaning—the cosmos contained in a grain of the brain).
45. Though thousands of worlds and millions of mountains compose the great body of the unborn Virát, yet they are not enough to fill it altogether, as a large quantity of grain, is not sufficient to fill a winnowing basket.
46. Though myriads of worlds are stretched in his body, yet they are but an atom in comparison with its infinity; and the Virát is represented to contain all in his body, yet it occupies no space or place, but resembles a baseless mountain in a dream.
47. He is called the self-born and Virát also, and though he is said to be the body and soul of the world, yet he is quite a void himself.
48. He is also named as Rudra and Sanatana, and Indra and Upendro also; he is likewise the wind, the cloud and the mountain in his person.
49. The minute particle of the Intellect, like a small spark of fire, inflates and spreads itself at first; and then by thinking its greatness, it takes the form of chitta or the thinking mind, which with its self-consciousness becomes the vast universe.
50. Then being conscious of its afflation, it becomes the wind in motion; and this is the aeriform body of Virát.
51. Then it becomes the vital breath, from the consciousness of its inspiration and expiration in the open air.
52. It then imagines of an igneous particle in its mind, as children fancy a ghost where there is none; and this assumes the forms of luminous bodies (of the sun, moon, and stars) in the sky.
53. The vital breath of respiration, are carried by turns through the respiratory organs into the heart; whence it is borne on the wings of air to sustain the world, which is the very heart of Virát.