17. But the passions and feelings, the mind and its powers, are mere attributes and not properties of the Intellect; which being altogether a simple and pure essence, is free from every attribute. 18. The Intellect—_chit_ is the Ego, the omnipresent, all pervasive and ever felicitous soul; it is beyond all other attributes, and without a duality or parts. 19. The term Intellect—_chit_ which is applied to the nameless power of intellection—_chiti_, is but a verbal symbol signifying the omniscient Intelligence, which is manifest in all places. (_i.e._ The Divine Intellect is both omniscient as well as omnipresent, while human understanding is narrow and circumscribed). 20. The Ego is the Supreme Lord, that is ever awake and sees all things without manifesting any appearance of himself. He is purely transparent and beyond all visible appearances. 21. All its attributes are lame, partial and imperfect. Even time which has its phases and parts, is not a proper attribute for it. It is but a glimpse of its light that rises before us, but the eternal and infinite light, is beyond our comprehension. 22. I must think of it only in the form of light in my own self, and know it apart from all other thinkables and thoughts, and quite aloof from all shades and colours. 23. I salute his self-same form of Intelligence, and the power of Intellection, unaccompanied by the intelligible, and employed in its proper sphere. 24. I salute that light of his in me, which represents every thing to me; which is beyond all thought, and is of the form of Intellect, going everywhere and filling all space. 25. It is the quiet consciousness of all beings, the real Intellect (sach-chit), the Ego and the Great; the Ego which is as infinite as space, and yet minuter than an atom, and spreading in all alike. 26. I am not subject to the states of pleasure and pain, I am conscious of my self and of no other existence besides myself; and I am Intelligence without the intelligibles spread out before me. 27. No worldly entity nor non-entity (_i.e._ neither the gain of any object nor its want), can work any change in me; for the possession of worldly objects would destroy me at once (by their separating my soul from God). 28. In my opinion there is nothing that is distinct from me, when we know all things as the produce of the same source. 29. What one gets or loses is no gain or loss to any (_i.e._ to the gainer or loser), because the same Ego always abides in all, and is the Maker of all and pervading everywhere. 30. Whether I am any of the thinkable objects or not, it matters me little to know; since the Intellect is always a single thing, though its intelligibles (_i.e._ its productions or thoughts), are endless. 31. I am so long in sorrow, as my soul is not united with the Holy spirit. So saying, the most discerning Bali fell to a deep meditation.