12. Thus the soul passing under the triple condition in its living state, does not give rise to the body, as the sea-water gives rise to the waves. (The body is caused by the mind, and not by the soul which has no connection with it). 13. The living soul having attained its intellectual state, and the rest of the conditions of sound sleep (susupti), is awakened to the knowledge of itself, and is released from its rebirth; while the ignorant soul is subjected to be born again. 14. And though the knowing and unknowing souls attain the state of _susupti_, and resemble each other in kind; yet the unknowing _susupta_ soul, which is not awakened to the knowledge of its spirituality, is doomed to be reborn in the mortal world. 15. The ubiquity of the intellect, makes it pass into the mind in its next birth; and exhibit itself in different forms in all its succeeding and subordinate regenerations (stages of life). 16. Among these repeated births, the subordinate regenerations resemble the many folded coatings of a plantain tree; and the spirit of Brahmá is contiguous to, and pervades the whole, like the lofty leaves of the same tree. 17. The influence of the Divine spirit, is as cool as the cooling shade of a plantain arbour. It is of its own nature; and is as unchangeable as the pith of the plantain tree, notwithstanding the changes in all its outer coats and coverings. 18. There is no difference or diversity in the nature of Brahmá the creator, in his repeated and manifold creations of worlds; for he being the seed of the world, shoots forth by his moisture into the form of the expanded tree of the world, and becomes the same seed again. 19. So Brahmá taking the form of the mind, becomes the same Brahmá by reminiscence of his mind; as the sap of the soil makes the seed to bring forth the fruit, which reproduces the like seed. 20. So the productive seed proceeding from Brahmá, displays itself in the form of the world. But as no body can say what is the cause of the sap in the seed, so no one can tell why the spirit of God, teems with productive seed (of Brahmá) in it. 21. So no one should inquire into the cause of Brahmá; because his nature being inscrutable and undefinable, it is improper to say him this or the other. 22. He must not attribute causality to what is not the cause, nor impute the causation of material bodies to the immaterial spirit of God, that is the prime and supreme cause of all (as the Prototype). We must reason rightly regarding what is certain truth, and not argue falsely about what transcends our knowledge. 23. The seed casts off its seedy form, and assumes the shape of the fruit; but Brahmá (the seed of all) contains the fruit (of the universe) in his bosom, without laying aside the seed. 24. The seed of the fruit bears a material form, but Brahmá—the universal seed, has no form at all; therefore it is improper to compare the visible seed, with the invisible Brahmá; who is beyond all comparison.