8. The world is identic with the mind, as the seeming and visible sky is the same with empty vacuity; so the corporeal is alike the incorporeal, and there is no difference whatever, between the material and mental worlds. 9. This net work or least of worlds resides in the mind, in their immanent impressions in it, and the outer world is in reality. And that the cosmos consists of ideas in the formless mind, its formal appearance has no real substance in it. (The immaterial ideas of the mind are real, and not the material objects or the sober reality of the subjective only). 10. There arose at first the pure (satya) personality of the impersonal and universal spirit of God (Brahma), in the person of the creative power known under the title of Brahmá. This personal god assumed to himself the appellation of ego from his will of creation, and the undivided spirit, was divided into many impure personalities (rájasa and támasa), from its desire of becoming many (aham bahu syam-sim multa and plurimá). 11. The sindhu will say: Tell me sir, what you mean by rájasa and támasa bodies (or impure personalities); and how and whence are these appellations at first _in primo_ to the supreme being--_parapada_--the Indefinite One. 12. The monitor will reply saying:--As all embodied beings herein, are possessed of members and limbs of their bodies; so the bodiless spirit is comprised of an infinite variety of minor spiritual forms under it, which are known as the good or bad spirits. 13. The selfsame spirit then designates all these several parts of itself by various appellations, and the incorporeal spirit assumes to itself, an endless variety of material and terraqueous natures and names. (That changed through all, yet in all the same; known by this or that or one or other nature and name). 14. Thus the universal spirit continues to exhibit in itself, all the various forms of this visionary world at its own will; and gives a distinct name and nature to each and every one of these representations of itself. 15. When the Divine spirit, deigned to covert itself into the personality of Brahmá, and in those of me or thee and other individualities; it became altered from its state of original holiness and purity to those impurity and foulness, known as _rájasí_ and _támasí_. (When God breathed his spirit into the nostrils of Adam, it lost its purity and sanctity by contamination of flesh). 16. The unalterable pure nature of the holy spirit of God, being thus transformed to unholiness, it passed into different states of impurity in the living souls of beings. (The same living soul passing different degrees of purity and impurity). 17. The spirit of God being blown at first as the living soul (in an animal body); the soul that comes to perceive its incarceration in flesh and its doom to suffering, is said to be of the pure nature of sáttikí.