22. As the soul goes on thinking itself the microcosm of the world (_Viswarúpa_), so it falsely thinks itself as such in reality, as it is expressed by the dictum “_Soham_” “so am I.” 23. By thinking himself as such, man comes to believe it as true, as one believes himself as a traveller in his dream. So by thinking the soul as a star, he views it so within himself. 24. By continued meditation of his soul as such, he loses his external sensations, and views this star in his cranium. 25. He sees the soul within him though it be without him; just as the mirror reflects the distant hill in itself; and the soul remains confined within him, as a body is confined in a well, and as a sound is shut up in the hollow of a cave. 26. The consciousness of our dreams and desires, is but a particle (attribute) of the living soul, whose real form is that of a star waking (keeping watch) within us. (Consciousness of external objects in our dream and desire, is compared to the reflection of outward images in a glass or bubble of water, and to the echo of a distant sound in a hollow cave). 27. Now this vacuous life, which is composed of the essences of the mind, understanding and knowledge, resides in the hollow sheath of the star. (The star is supposed to be the eye-sight and residence of life. Gloss). 28. It appears to me to take its flight to the sky, to see what is passing there (i.e. the manner in which the mental eye of the Yogi penetrates the regions of air). And then it enters the body by two holes, which have the names of the external organs (of sight) given them afterwards. (The whole sphere of air is thought to teem with life or living souls and spirits, which rove free in the air, until they are made to enter and pass out of the body by two unknown holes, whether of the nostrils or sockets or glottis, remains undefined and undetermined). 29. The organs by which the embodied living soul, is to see (external objects), are called the eyes-_netras_ (from their receiving (_nayana_) the light of the soul). That by which it is to feel, is styled the skin (_twak_ or touch); and those whereby it is to hear, are termed the ears (_srutis_ from _sru_ to hear, corresponding with _suna_ or _shunu_ in vernaculars and Persian). 30. The organ of smelling is the nose—_ghrána_ from its bearing the scent—_ghrána_ to the soul; and that of taste is named as tongue _rasaná_, for its conducting the _rasa_ taste or flavour to the spirit. 31. Then there is the breathing air (the air of breath or breath of life), which actuates the energies of the organs of action. It is this air which is the cause—of vision, and mover of the internal organs of the mind and thought. 32. This (vital breath) supports the embodied and all supporting soul (_átiváhika-dehátmá_) in the vacuity of the body, and fills and kindles it as the air does a spark of fire.