15. The mind must bear these images in its mirror, until its final dissolution with all things at the end of the world; when all minds and bodies and all the world and their contents, are to be incorporated in the great vacuum of the Divine Mind. 16. The compactness of the Divine Mind, which comprehends all images or ideas in itself, imparts them partly in all individual minds, which are but parts of itself, and which are made to think likewise. (This passage maintains the innate ideas derived immediately from God). 17. This spiritual body that was employed in viewing the inborn world in itself; is turned as the form of the Great Brahmá by some, and as that of the God Virát by others. 18. Some call him the _sanátana_ or sempiternal, and others give him the name of Náráyana or floating on the surface of the waters. Some style him as Ísha and by his name as Prajápati--the Lord of creatures (Patriarch). 19. This being chanced to have, his five organs of sense on a sudden, and these were seated in the several parts of his body, where they still retain there seats as before. 20. Then his delusion of the phenomenal, seemed to extend too far and wide, without any appearance of reality therein, all being a vast waste and void. (The noumenal only is the true reality). 21. It was all the appearance of that eternal and transcendental Brahma, and not of the unreal phenomenal which is never real; it is the very Brahma, which is without its beginning and end, and appearing in a light quite unintelligible to us. (Being imperceptible in his person, his reality is hid under the garb of unreality). 22. Our inquiry into the spiritual form of the deity, leads us to take the delusive world as such; just as the longing of the ardent lover after his loved one, leads him to the view of its bloated phantom in his dream (_i.e._ in our search after the spiritual, we are misled to take the corporeal as such). 23. As we have the blank and formless notion of a pot, presented in the real shape of the pot in our minds; so have we the notions of our bodies and the world also, represented as realities in dreams and imagination. 24. As the dreamed objects of our vacuous minds, seem to be real ones for the time in our sleep; so all these aerial objects in nature, appear as solid substances in the delusion of our dreams by daylight. 25. This spiritual and formless body (of the deity), comes to be gradually perceived in us and by itself also; as we come to see the aerial forms presenting themselves unto us in our dream. 26. It is then embodied in a gross body, composed of flesh and bones, and all its members, and its covering of the skin and hairs; and in this state it thinks (of its carnal appetites and enjoyments). 27. It then reflects on its birth and acts in that body, and upon the duration and end of that body also; and entertains the erroneous ideas of the enjoyments and incidents of its life.