27. In this manner, all those beings remain in their combined states, until their final dissolution into their simple and separate forms. 28. All those things, which are but forms and formations of pure Intellect, remain within the sphere of Divine Intelligence, as the germs of the big banian tree, reside in the forms of pollen and the seed. 29. These sprouted forth in time, and burst out into a hundred branches: and after having been concealed in an atom, became as big as they were to last for ever. 30. Such is the growth and multiplication of things by pervasion of the Intellect, until they are put to a stop by its contraction and when weakened in their bodies by its desertion, they droop down in the end. 31. Thus is this class of elementary _tanmátras_, produced in the Intellect out of its own volition, and are manifested in the form of formless minutiæ to sight.[12] (trasaranus). 32. These five-fold elements are verily the only seeds of all things in the world. They are the seeds of the primary momentum that was given to them (in the beginning). In our notions, they are the seeds of elementary bodies, but in their real nature, they are the increate ideal shapes of the Intellect replenishing the world. CHAPTER XIII. ON THE PRODUCTION OF THE SELF-BORN. Vasishtha said:— Ráma! When the Supreme Brahma remains in his resplendent and tranquil state (before creation), there is no essence of etherial light or heat or even darkness produced in the intellectual spirit. (But they lie hidden there as if buried in oblivion). 2. The _Sat_-God has the attribute of _Chetya_—intellectuality at first, and it is from the intellection (_Chetana_) of his intellectual part (_Chetyánsa_), that the epithet of mind (_Chitta_) is attributed to him. The faculties (_Sakti_) of his intellect (_Chit_), are called its intelligence (_Chetaná_). 3. The _Chit_ or intellect has then the attribute of the Living soul (_Jíva_), from its intelligence (_Chetaná_), and connection with the _chetya_ or intelligible objects in nature. It is next attributed with the title of _máyá_ or illusion, from the subjection of its _Chetya_ or cognizable objects only to itself—_Aham mátra_. 4. It has then the attribute of understanding (_buddhi_), from the excess of its egoism (_ahantá_), which is full with the purposes of its mind and the elements of sound &c. (_i.e._ with a desire for all sensible objects). 5. This (living, deluded and self reflecting) ego, is puffed up with thoughts of (possessing) all things, and looks upon the great arbour of the visible world (as the great garden for its pleasure and gain). 6. But the living souls, like so many evanescent objects seen in a dream, are made to rise and fall one after the other, in this great forest of the world surrounded by the skies.