20. Whatever is perceived (by the intellect), the same is said as the object; and the sight or seeing thereof by it, is the cause of its perception, just as the light of a luminary, is the cause of ocular vision. 21. Thus endless products of the intellect appear before it, as distinct from one another by their time, place, and action; and all these appearing as true, like the various colours of the skies in the sky. 22. The light of the intellect shines through different parts of the body, as the eye is the organ whereby it sees; and so the other organs of sense for its perception of other objects. (All these are called _axas_ answering the sight of the eyes). 23. The intellectual particle, shining at first within itself, bears no distinct name except that of _tanmátra_ or its inward perception; which is as insignificant a term as empty air. 24. But the shadow of the atomic intellect falling upon the empty air, becomes the solid body; which shoots forth into the five organs of sense, owing to its inquest into their five objects of form and the rest. 25. The intellectual principle, being then in need of retaining its sensations in the sensorium, becomes the mind and understanding (which is called the sixth or internal organ of sense). 26. Then the mind being actuated by its vanity, takes upon it the denomination of egoism, and is inclined to make imaginary divisions of space and time. 27. Thus the minute intellect comes to make distinctions of time, by giving them the different denomination of the present, past and future. 28. Again with regard to space, it denominates one place as upper and another as lower; and goes on giving different appellations of sides (or the points of compass), to one invariable space in nature. 29. It then comes to understand the meanings of words, and invent the terms signifying time and space, action and substance. 30. Thus the intellect bearing a vacuous form in the primordial vacuum, became the spiritual or _lingadéha_ of its own accord, until it was diffused all over the world (which is thence called the mundane God). 31. Having long remained in that state as it thought, it took upon it the compleately concrete material form through which it was transfused. 32. Though formed originally of air in the original air, and was perfectly pure in its nature; yet being incorporated in the false corporeal form, it forgot its real nature; as the solar heat in conjunction with sand, is mistaken for water. 33. It then takes upon itself and of its own will, a form reaching to the skies; to which it applied to the sense of the word head to some part, and that of the word feet to another. (The highest heaven is the head and the earth the foot-stools of God). 34. It applied to itself the sense of the words breast, sides and to other parts, by adopting their figurative sense and rejecting the literal ones. (Virát is the human figure for the macrocosm of the universe).