14. The uniform state of things for a whole kalpa age, measuring but a moment of Brahma; is what is expressed by the word nature, by natural philosophers that know all nature.
15. The one soul—consciousness or universal intelligence (of God), is diversified into a hundred varieties of living beings; and every portion of this general intelligence, retains the same intellection like its original, without forsaking its nature (Note: As the one element of fire, diversifies itself into many forms of sparks, without losing its properties of heat and burning).
16. The intelligences that appertain to and manifest themselves, in the supreme intelligence of God, do some of them imagine to assume to themselves some embodied forms, in utter ignorance of their intellectual natures.
17. The earth, air, water and fire and vacuum, are severally the receptacles of many properties; but it is the vacuous intellect which is the great repository of these, that appear as dreams hovering all about it.
18. This place contains the vast receptacle, for the reception of all tangible and solid bodies; and this spacious earth with all the population on its surface, is seated in the midst of it.
19. It has a place for the vast body of waters, or the great ocean in it; and affords a seat to the sun—the source of light; it has a space for the course of the winds, and a vacuum containing all the worlds in it.
20. It is the reservoir of the five elements, which are the quintuple principles of our knowledge; and it being thus the container of the quintessence of Brahma, what is seen or anything else before it.
21. The learned call this intelligence as the intellect and omniscience; it is omniform, uniformed and all-pervading, and is perceived by all owing to its greatness and its great magnitude.
22. Brahmá the son or offspring of Brahma; is the selfsame Brahma himself; who by expanding his intelligence, has expanded the vacuum under the name of firmament; and as an awning of silk in cloth. (In fact nothing was made by the father but by the son).
23. When delusion rules over the intellect of Brahmá and over the subtile and gross matters; then how is it possible for other things, that are but parts of them, to stand good in law?