51. The divine intellect is exempt from all the names and forms which are given to unintelligent worldly things, it being the pervader and enlivener, of all that shines in the world. (Intellect is the power of understanding). 52. The mind, understanding and egoism, with the elements, the hills and skies, and all things that compose and support the world, are made of the essences proceeding from the intellect. (The intellect from _interlegere_ contains all things). 53. Know the world to compose the mind-_chitta_ of the intellect-_chit_ of God, because the mind does not subsist without the world. Want of the world would prove the inexistence of the mind and intellect which consist of the world. (Hence the identity of the intelligent world with the mind and intellect of God). 54. The intellect like the pepper seed, is possest of an exquisite property within itself, and bears like the flavour of the other, the element of the living soul, which is the element of animated nature. 55. As the mind exerts its power and assumes its sense of egoism, it derives the principle of the living soul from the Intellect, which with its breath of life and action, is called a living being afterwards. (The mind is what thinks, moves and acts). 56. The intellect (_chit_), exhibiting itself as the mind (_chitta_), bears the name of the purpose it has to accomplish, which being temporary and changeable, is different from the _chit_ and a nullity. (The mind being the principle of volition, is applied also to the object of the will, as we say, I have a mind to play; which is equal to the expression, I have a playful mind: and this state of the mind being variable, is said to be null). 57. The distinction of actor and act, does not consist in the intellect, it being eternal, is neither the author or the work itself. But the living soul, which is active and productive of acts, is called the _purusha_ or the embodied soul residing in the body—_purau-sete_. It is action which makes the man-_purusha_, from which is derived his manhood-_paurusha_. 58. Life with the action of the mind constitutes the mind of man. The mind taking a sensitive form, employs the organs of sense to their different functions. (The sensitivity of the mind bears an active and not the passive sense of sensitiveness or sensibility). 59. He, the radiance of the light of whose intellect, is the cause of infinite blessings to the world, is both its author and workmanship from all eternity, and there is none beside him. (He is the _Pratyagátmá_ the all-pervading soul). 60. Hence the ego or living soul is indivisible, uninflammable, unsoilable and undriable in its essence; it is everlasting and infinite (ubiquious), and as immovable as a mountain. (The living soul is viewed in the light of the eternal soul).