4. And likewise, when it ignores the knowledge of all its internal and external objects, it remains as the common intellect and unconscious of any personality. 5. When all visible objects are considered to have a common existence, and to be of the same nature with one’s self, it is designated the common intellect. (Or compression of the whole in one, like the contraction of the limbs of a tortoise). 6. When the phenomenas are all ingulphed of themselves, in the one common spirit; and there remains nothing as different from it, it is then called the one common entity. 7. This common view of all things as one and the same, is called transcendentalism; and it becomes alike both to embodied and disembodied beings in both worlds. It places the liberated being above the fourth stage of consummation. 8. It is the enlightened soul which is exalted by ecstacy (Samádhi), that can have this common view of all as one; and not the ignorant (who can not make this highest generalization). 9. This common view of all existence, is entertained by all great and liberated beings; as it is the same moisture and air, that is spread through the whole earth and vacuum. 10. Sages like ourselves, as Nárada and others, and the gods Brahmá, Vishnu and Siva, have this common view of all things in existence. 11. The saintly Uddálaka, entertained this view of the community of all beings and things; and having thereby attained to that state of perfection, which is free from fear or fall; he lived as long as he liked to live in this earthly sphere. 12. After lapse of a long time, he thought of enjoying the bliss of disembodied or spiritual liberation in the next world, by quitting his frail mortal frame on earth. 13. With this intention, he went into the cave of a mountain, and there made a seat for himself, with the dried leaves of trees; and then sat upon it in his posture of _padmásana_, with his eyes half closed under his eyelids. 14. He shut up the opening of the nine organs of sense, and then having compressed their properties of touch and the like, in the one single sense of perception, he confined them all within it in his intellect. 15. He compressed the vital airs in his body, and kept his head erect on his neck; and then by fixing the tip of his tongue to the roof of his palate, he sat with his blooming countenance turned upwards to heaven. 16. He did not allow his breath, to pass up or down or out of or inside his body, or fly into the air; nor let his mind and sight to be fixed on any object; but compressed them all in himself with his teeth joined together (in his struggle for compression). 17. There was a total stop of the breathing of his vital airs, and his countenance was composed and clear; his body was erect with the consciousness of his intellect, and his hairs stood on their ends like thorns.