41. Sankalpa with its triple sense of thought, desire and imagination, is impressed by the intellect on the living soul (which is the image of God) from its past reminiscence; and though we have a notion of this ideal soul, yet it is as untrue and unsubstantial as a shadow; but not so the original Intellect, which is both real and substantial. 42. He who is freed from the error of taking the unreal world for real, becomes as free as the god Siva himself; and having got rid of the corporeal body, becomes manifest in his spiritual form. 43. The imagination of the ignorant, whirls about the worlds, as the wind hurls the flying cotton in the air; but they appear to be as unmoved as stones to the wise, who are not led away by their imagination. 44. So there are multitudes of worlds, amidst many other things in the vast womb of vacuum which nobody can count; some of which are united with one another in groups, and others that have no connection with another. 45. The supreme intellect being all in all, manifests itself in endless forms and actions, filling the vast space of infinity, some of which are as transient as rain drops or bubbles in air and water, which quickly burst out and disappear; and others appearing as the great cities (of gods &c.), situated in the heart of the Infinite one. 46. Some of these are as durable as rocks, and others are continually breaking and wearing out; some appearing as bright as with their open eyes, and others as dark as with their closed eyelids; some of these are luminous to sight and others obscured under impenetrable darkness; thus the bosom of the intellect resembling the vast expanse of the ocean, is rolling on with the waves of creation to all eternity. 47. Some though set apart are continually tending towards another; as the waters of distant rivers are running to mix with those of seas and ocean; and as the luminous bodies of heaven, appearing together to brighten its sphere. CHAPTER XIX. DESCRIPTION OF THE FORM OF VIRÁT OR THE ALL COMPREHENDING DEITY. Argument:—The Essence of the Living soul, and of the undivided and Individual bodies; and Distinction of things with regard to their distinct natures and actions. Ráma said:—Tell me sir, regarding the nature of the living soul, and the manner of its assuming its different forms; and tell me also its original form, and those which it takes at different times and places. 2. Vasishtha replied:—The infinite intelligence of God, which fills all space and vacuum; takes of its own will a subtile and minute form, which is intelligible under the name of Intellect; and it is this which is expressed by the term living soul—_jíva_ or _zoa_.