96. Some times it blooms in fruits ripened by the solar heat, and at others maturated by the burning fuel; some where it gives us the cold and icy water; and at others the spring water which cannot be lasted. 97. Here it glows in luminous bodies, and there it shows itself of impenetrable thickets and in accessible rocks; It shines as bright and white in one place, and is as dark and blue in another; It sparkles in the fire and dwindles in the earth, it blows in the air and spreads in the water. 98. Being the all-pervading, omnipresent and omnipotent power itself, it is the one in all and the whole plenum. It is therefore more subtile and transparent, than the rarefied and translucent air. 99. As the intellect spreads out and contracts itself, in any manner in any place or time; so it conceives and produces the same within and without itself, as the agitation of waters produces both the little billows and huge surges of the sea. (The intellect is the immanent cause of all phenomena). 100. The intellect stretches itself in the various forms of ducks and geese, of cranes and crows, of storks, wolves and horses also; it becomes the heron and partridge, the parrot, the dog, the stag, the ape and Kinnara likewise. 101. It is the abstract quality of the understanding, beauty and modesty, and of love and affections also; it is the power of illusion and the shadow and brightness of night and of moonlight likewise. 102. It stretches itself in these and all other forms of bodies, and is born and reborn in all kinds and species of things. It roves and rolls all about the revolving world, in the manner of a straw whirling in a whirlpool. 103. It is afraid of its own desires, as the she-ass is seen to shudder at its own brayings; and it has no one like itself. ([Sanskrit: mugva bálá-calá-valá]). 104. I have told you already, O great sage! how this principle of the living spirit, becomes vitiated by its animal propensities, and is afterwards debased to the nature and condition of brute creatures. 105. The supreme soul receiving the appellation of the living soul or principle of action, becomes a pitiable object, when it becomes subject to error and illusion, and is subjected to endless pains and miseries. 106. The deluded soul is then overpowered by its connate sin, which causes it to choose the wrong unreality--asat for itself, which being frail and perishable, makes the active soul to perish with itself. (This passage appears to allude to the original sin of man, which became the cause of the death and woes of human life. The connate sin is compared to the husk which is born with the rice, and not coming from without. It is otherwise called the inborn sinfulness or frailty of human nature--Man is to err &c.). 107. The soul being thus degraded from its state of endless felicity, to the miserable condition of mortal life, laments over its fallen state, as a widow wails over her fate.