Vasishtha continued:—The intellect residing in the soul, is felt by all like the poignancy inherent in pepper; and it is this, whereby we have the intellection of the ego and non-ego, and of the distinctions of the undivided dimension of infinite duration and space. 2. The soul is as the Universal ocean of salt, and the intellect is the saltishness inherent in it; it is this which gives us the knowledge of the ego and non-ego, and appears in the forms of infinite space and time (which are no other than its attributes). 3. The intellect of which we have the knowledge as inherent in the soul itself; is as the sweetness of the sugarcane of the soul, and spreads itself in the different forms of the ego and the non-ego of worldly objects. 4. The intellect which is known as the hardness inhering in the stonelike soul, diffuses itself in the shapes of the compact ego and the unsolid non-ego of the world. 5. The knowledge that we have of the solidity of our rock-like soul, the same solidifies itself in the forms of I and thou, and the diversities of the world all about us. 6. The soul which like the great body of water, presents its fluidity in the form of the intellect; the same assumes the forms of the whirlpools of the ego, and the varieties of non-ego in the world. 7. The great arbor of the soul, stretches itself in the exuberant branches of the intellect; producing the fruits of ego and the various forms of non-ego in the world. 8. The intellect which is but a gap in the great vacuum of the soul, produces the ideas of I and thou and of the universe besides. 9. The intellect is as vain as vanity itself in the vacuity of the soul; and gives rise to the ideas of ego and _tu_, and of the world besides. 10. The intellect situated within the environs of the soul, has its egoism and non-egoism situated without it. (_i.e._ The soul contains the intellect, which deals with ideas lying beyond it). 11. When the intellect is known, to be of the same essence with that of the soul; then the difference of the ego and non-ego, proves to be but acts of intellection and no reality. 12. It is the reflexion of the inward soul अन्तरात्मा which is understood to be the ego अहं, the mind चित्त and _anima_ or animated soul जीव. (The two souls are respectively called the _nafs natigue_ and the _nafs Jesmia_ in sufism, the former is _Meram and Shaffat_—luminous and transparent, and the latter _nafs amera Jesmani_—or bodily senses, and _quate uhshi_—or outrageous passions). 13. When the luminous and moon like soul, entertains and enjoys the ambrosial beams of the intellect within itself; it then forgets its egoism, which rises no more in its bright sphere. 14. When the sweetness of the intellect, is felt within the molasses of the soul; it is relished by the mind with a zest, which makes it forget its egoism in itself.