CHAPTER XXXXII. THE SUPREME SOUL AND ITS PHASES AND NAMES Argument.--The various Processes whereby the supreme soul becomes the animal soul; and this again extending in all beings. Vasishtha said:--Tell me Lord! what is the state of the living soul, after its situation in the open air, and its observation of the vanity of the elemental and material body on its first creation. 2. The god replied--The living soul having sprung from the supreme, and being situated in the open firmament, views the body formed in the aforesaid manner, as a man sees a vision in his dream. 3. The living soul being ubiquitous, enters and acts in every part of this body, according to the behest of the embodied intellect, as a sleeping man acts his parts in a dream, and bears his body still. 4. It was the indiscrete infinite soul before, and then became the discrete spirit called the first male, and this spirit was the primary cause of creation in itself. 5. Thus this animated spirit became as Siva, at the beginning of the first creation; it was called Vishnu in another, and became the lotus born Brahmá or the great patriarch in the other. 6. This great progenitor of one creation, became the intellect in another, this became the volitive male agent of creation afterwards, and at last look upon it a male form according to its volition. 7. The primary volition of ideal creation becoming compact in time, it takes the form of the mind; which feels itself able to effect in act, whatsoever it wills in itself. (This form of the Mind is called Hiranyagarbha or Brahmá--the creative power of God). 8. This creation of the world by Brahmá is mere visionary, as the sight of a spectre in the air or in a dream; but it appears as a positive reality, to the erroneous sight of the realist. (_i.e._ The world is ideal to the idealist, but a sober reality to the positivist). 9. The prime male agent that becomes the beholder of his creation, retains in him the power of exhibiting himself (or displaying his will) in the empty air every moment, or to retract them in himself into time. 10. To him a Kalpa or great Kalpa age, is a mere twinkling of his eye; and it is by the expansion or contraction of himself, that the world makes its appearance or disappearance. 11. Worlds come to appear and disappear at his will, at each moment of time, in each particle of matter, and in every pore of space, and there is no end of this successions in all eternity. 12. Many things are seen to occur one after another, in conformity with the course of our desires; but we never find any thing to take place, in concurrence with our sight of the holy spirit. (_i.e._ Nothing is both temporally as well as spiritually good). 13. All things are created (and vanish) with this creation, which do not occur to the unchanging Siva; and these are like the shadowy appearances in empty air, which rise of themselves and disappear in air.