38. Thus the whole body of living beings, that had been as inexistent as air before, come into existence, and rise resplendent with the wonderful intellect. 39. Whoso perceives this wondrous intellect in his mind, and gets afterwards a body and the consciousness of his egoism, he is then said to be an embodied living soul. 40. The mind that is gratified with intellectual delights, becomes as expanded as the intellect itself, and thinks those pleasures to constitute the sum total of worldly enjoyments. 41. The Intellect is said to remain unchanged in all its succeeding stages; and though it never changes from that state, yet it wakes (developes) by a power intrinsic in itself. 42. The uninterrupted activity of the Intellect, indulges itself in the amusement of manifesting the intelligibles in the form of the world (_i.e._ Of evolving the knowables from its own knowledge of them. Or it is the pleasure of the intellect to unfold the secrets of nature to view). 43. The extent of the intellectual faculty, is wider and more rarefied than the surrounding air, and yet it perceives its distinct egoism by itself and of its own nature. (The subjective knowledge of ego—self). 44. Its knowledge of self, springs of itself in itself like the water of a fountain; and it perceives itself (its _ego_) to be but an atom amidst the endless worlds. 45. It perceives also in itself the beautiful and wondrous world, which is amazing to the understanding, and which is thereafter named the universe. (_i.e._ The one existing in the other and not without it: meaning, the soul to be the seat of both the subjective and objective knowledge). 46. Now Ráma, our _egoism_ being but a conception of the intellect is a mere fiction (_kalpaná_); and the elementary principles being but creatures of egoism, they are also fictions of the intellect. 47. Again the living soul being but a resultant of our acts and desires, you have to renounce these causes, in order to get rid of your knowledge of _ego_ and _tu_ (_i.e._ of the existence of yourself and that of others); and then you attain to the knowledge of the true one, after discarding the fictions of the real and unreal. 48. As the sky looks as clear as ever, after the shadows of clouds are dispersed from it, so does the soul look as bright as it existed at first in the intellect, after its overshadowing fictions have been removed. 49. The universe is a vacuum, and the world is a name for the field of our exertions. This vacuity is the abode of the gods (_Viswa_ and _Viráj_, both of whom are formless). The wonderful frame of plastic nature, is but a form of the formless intellect and no other. 50. What is one’s nature never leaves him at any time; how then can a form or figure be given to the formless Divinity?