5. The Supreme Brahma is omnipotent, and is full and perfect and undecaying for ever. The mind has not the properties that belong to the omnipresent soul. 6. The Lord is almighty and omnipresent, and distributes his all diffusive power, in proportion as he pleases to every one he likes. 7. Observe Ráma, how the intellectual powers are distributed in all animated bodies (in their due proportion); and how his moving force is spread in the air, and his immobility rests in the rocks and stones. 8. His power of fluidity is deposited in the water, and his power of inflammation is exhibited in fire; his vacuity is manifested in vacuum, and his substantiality in all solid substances. 9. The omnipotence of Brahma, is seen to stretch itself to all the ten sides of the universe; his power of annihilation is seen in the extinction of beings; and his punishment is evident, in the sorrows of the miserable. 10. His felicity is felt in the hearts of the holy, and his prowess is seen in the persons of giants; his creative power is known in the works of his creation, and his power of destruction in the desolation of the world, at the end of the great Kalpa age. 11. Everything is situated in Brahma, as the tree is contained in the seed of the same kind, and afterwards developes in its roots and sprouts, its leaves and branches, and finally in its flowers and fruits. 12. The power called the living principle, is a reflexion of God, and is of a nature between the thinking mind and dull matter, and is derived from Brahma. 13. The nature of God is unchangeable, although it is usual to attribute many varieties to him; as we call the same vegetable by the different names of a germ, a sprout, a shrub, a plant and a tree at its different stages of growth. 14. Know Ráma, the whole world to be Brahma, who is otherwise termed the Ego. He is the all pervading soul, and the everlasting stupendous fabric of the cosmos. 15. That property in him which has the power of thinking, is termed the mind; which appears to be something other than the Soul, thus we erroneously see peacock’s feathers in the sky, and froths in the eddies of water (and suppose them as different things from the sky and water). 16. The principles of thought and animation—the mind and life, are but partial reflexions of the Divine Soul; and the form of mind is the faculty of thought, as that of life is the power of animation. (The one is called the rational and the other animating soul). 17. Thus the mind being but the thinking power of Brahma, receives the appellation of Brahmá; and this power appearing as a part of the impersonal Brahma, is identified with Ego (the personal Brahma). 18. It is our error which makes a difference between the soul and mind, and Brahma and Brahmá; because the properties which belong to the mind, are the same with those of the self-existent soul.