92. The same Intellect sees at a glance, these great multitudes of objects, that fill the infinite space on all sides, in all the three times of the present, past and future. 93. The selfsame pure Intellect knows at once, the various states of all things presented in this vast phenomenal world, in all the three times that are existent, gone by and are to come hereafter. 94. This pure Intellect reflects at one and the same time, all things existent in the present, past and future times; and is full with the forms of all things existing in the infinite space of the universe. 95. Knowing the events of the three times, and seeing the endless phenomena of all worlds present before it, the divine intellect continues full and perfect in itself and at all times. 96. The understanding ever continues the same and unaltered, notwithstanding the great variety of its perceptions of innumerables of sense and thought: such as the different tastes of sweet and sour in honey and _nimba_ fruit at the same time. (_i.e._ The varieties of mental perception and conception, make no change in the mind), as the reflexion of various figures makes no change in the reflecting glass. 97. The intellect being in its state of arguteness, by abandonment of mental desires, and knowing the natures of all things by reducing their dualities into unity:— 98. It views them alike with an equal eye and at the same time; notwithstanding the varieties of objects and their great difference from one another. (_i.e._ All the varieties blend into unity). 99. By viewing all existence as non-existence, you get rid of your existing pains and troubles, and by seeing all existence in the light of nihility, you avoid the suffering of existing evils. 100. The intellect being withdrawn from its view of the events of the three tenses (_i.e._ the occurrences of the past, present and future times), and being freed from the fetters of its fleeting thoughts, there remains only a calm tranquility. 101. The soul being inexpressible in words, proves to be a negative idea only; and there ensues a state of one’s perpetual unconsciousness of his soul or self-existence. (This is the state of anæsthesia, which is forgetting oneself to a stock and stone). 102. In this state of the soul it is equal to Brahma, which is either nothing at all or the All of itself; and its absorption in perfect tranquilness is called its liberation (moksha) or emancipation from all feelings (bodhas). 103. The intellect being vitiated by its volition, does not see the soul in a clear light, as the hoodwinked eye has naught but a dim and hazy sight of the world. 104. The intellect which is vitiated by the dirt of its desire and dislike, is impeded in its heavenly flight, like a bird caught in a snare. (Nor love nor hate of aught, is the best state of thought). 105. They who have fallen into the snare of delusion by their ignorant choice of this or that, are as blind birds falling into the net in search of their prey.