12. As the leaves and stalks and branches and flowers of trees, are no other than the same substance; so unity and duality, meity and tuity and the objectivity of the phenomenal world, are not different from the essence of the subjective intellect, which contains and puts forth itself in all these forms. 13. All time and place and variety of figures and forms, being but modifications of the intellect, it is improper for us to question the reality of those, and assert the certainty of this intellect. 14. The entities of time and space, and the powers of action and destiny (divine ordinance), are all derived from and directed by the intellect and bear their intellectual natures also. 15. As the power of thinking, the thought and its object, jointly compose the principle of mind; so the whole universe and every thing that bears a name, are all included under the term chit or intellect; as the water and its rise and fall, are all included under the word wave. 16. The thoughts which continually rise and fall, in the great ocean of the intellect; are like the waves which heave and set down, on the surface of the boisterous sea. 17. It is this supreme intellect which is known by the various appellations of the Lord, God, Truth, Siva and others; as also by the various names of vacuum, unity and the supreme spirit. 18. Such is the nature of God, whom no words can express; and who is styled the Ego or the subjective "I am that I am" and whom it is beyond the power of speech to describe. 19. All that is seen all around, are but the leaves, fruits, flowers and branches of the all creeping plant of the intellect; which being diffused in all, leaves nothing that is different from it. 20. The divine intellect [Sanskrit: chit] being omniscient [Sanskrit: mahávidyá] has the great nescience or ignorance [Sanskrit: mahá avidyá] underlying it (as the lighted lamp is accompanied by the shadow under it); and then looking at this side of itself it takes the name of the living soul, and beholds this shadowy world stretched outside the divine mind, as we see another moon in the reflexion of that luminary, cast upon a nebular circle beyond it. 21. Then thinking itself as another or a living being _Jíva_, and other wise than what it is (_i.e._ the immortal spirit paramátma); it becomes just of the same nature, as it thinks and forms itself by its own will. 22. Being thus transformed from its perfect and immaculate state, to that of an imperfect and impure nature; it is made to wade amidst the stream of this world, without ever thinking (of its fall from the state of original purity). 23. The intellectual form being then assimilated with the elemental (puryashtaka) body, receives its vital or mortal life and living soul, which lives by reflexion of the essence of the supreme intellect.