37. With this belief they remained fixed and steady at the same spot, and many a month and year glided over their heads and motionless bodies. 38. They were reduced to dry skeletons, parts of which were beaten and devoured by rapacious beasts; and some of their <limbs> were at once severed and disappeared from their main bodies, like parts of a shadow by the rising sun. 39. Yet they continued to reflect that they were the God Brahmá and his creation also, and the world with all its parts, were contained in themselves (_i.e._ They considered themselves as Virát the form of macrocosm). 40. At last their ten bodiless minds, were thought to be converted to so many different worlds, in their abstract meditation of them. (_i.e._ Each of them viewed himself as a cosmos). 41. Thus it was by the will of their intellects, that each of them became a whole world in himself; and remained so in a clear or abstract view of it, without being accompanied by its grosser part. 42. It was in their own consciousness, that they saw the solid earth with all its hills &c. in themselves; because all things have reference to the intellect, and are viewed intellectually only (or else they are nothing). 43. What is this triple world, but its knowledge in our consciousness, without which we have no perception of it, and with which we have a clear conception of every thing. So all things are of the vacuous nature of our consciousness, and not otherwise. 44. As the wave is no other than the water of the sea, so there is nothing movable or immovable whatever, without our conscious knowledge of it. 45. As the Aindavas remained in their vacuous forms of intellectual worlds in the open air; so are these blocks of wood and stone also, pure intellectual beings or concept in the sphere of our minds. 46. As the volitions of the Aindavas, assumed the forms of the world, so did the will of lotus-born Brahmá take the form of this universe. (So says the veda: The divine will produced the world, just as the adage goes, the will is the mother of the act). 47. Therefore this world together with all these hills and trees; as also these great elements and all other bodies, appertain to the intellect only, which is thus spread out to infinity. 48. The earth is the intellect, and so are its trees and mountains, and heaven and sky also the intellect only; there is nothing beside the intellect, which includes all things in itself, like the intellectual worlds of the Aindavas. 49. The intellect like a potter, forms every thing upon its own wheel; and produces this pottery of the world, from the mud of its own body (out of its own intellectual substance). 50. The sensible will being the cause of creation, and framer of the universe, could not have made any thing, which is either insensible or imperfect in its nature, and neither the mineral mountains nor the vegetable production, are devoid of their sensations.