3. It then begins to reflect in itself, as in a dream or in imagination, without changing its vacuous form, which is likened to a rock with the inward faculty of thought. 4. The body of the Great Viráj also, is devoid of any material form, either of earthly or any other elemental shape, (as it is viewed in the Vedas). It is purely a spiritual, intellectual and etherial form, and as transparent as the ether itself. 5. It is undecaying and steady as a rock, and as airy as a city seen in a dream. It is immovable as the line of a regiment represented in a picture. 6. All other souls are as pictures of dolls and puppets, painted and not engraven on the body of Viráj as upon a huge pillar; and he standing as an uncarved column in the empty sphere of Brahmá, represents all souls (and not bodies) as they are mere pictures on it. 7. The prime Lord of creatures is said to be self-born at first, and he is known as the increate (Brahmá), for want of his prior acts to cause his birth. (He is coeternal with the eternal Brahma, and is therefore not subject to birth and death). 8. The primeval patriarchs, who obtain their ultimate liberation at the final dissolution of the world, have no antecedent cause to be reborn as unliberated mortals. (So the emancipate souls of the living and dead, are freed from the doom of regeneration.) 9. Brahma, who is the reflector of all souls, is himself invisible in the inward mirror of other souls: (_i.e._ he reflects all images in himself, but never casts his own reflexion upon any). He is neither the view nor the viewer, and neither the creation nor the creator himself. (These being the functions of the creative and representative powers of Brahmá and Viráj). 10. Though thus negated of all predicates, yet is Brahma the soul of all predicables, that may be affirmed or denied of him (since he is all in all). He is the source of these chains of living beings, as light is the cause of a line of lighted lamps in illuminations. 11. The will of the gods (Brahmá and Viráj), proceeding from the volition of Brahma, is of that spiritual nature as the other; just as one dream rising in another, is equally unsubstantial as the first: (_i.e._ the products of spiritual causes, are also spiritual, by the rule of the homogeneity of the cause and effect). 12. Hence all living souls, which are evolved from the breathing of the Supreme Spirit, are of the same nature as their origin for want of an auxiliary causality. (God made man in his own image, and as perfect as himself: and this _man_ is _manas_ the Brahmá, or as he is named Adam, corresponding with _Adima_ or _Adyam purusham_—the first male or Protogonus).