15. When the bright gem of the soul, shines with the radiance of the intellect in itself; it finds its egoism to be lost altogether, under the brightness of its intellectual light. 16. The soul perceives nothing in itself, for the total want of the perceptibles in it; nor does it taste anything in itself, for want of anything gustable therein. (The objective is altogether lost in it). 17. It thinks of nothing in itself, for want of the thinkables therein; nor does it know of aught in itself, for want of the knowables there. (The soul being absorbed in itself, is unconscious both of the subjective as well as objective). 18. The soul remains blank of all impressions of the subjective and objective, and also of the infinite _plenum_ in itself; it remains in the form of a firm and solid rock by itself. 19. It is by way of common speech or verbiage, we use the words I and thou, and of the objective world, though they are nothing whatever in reality. 20. There is no seat nor agent of thought, nor fallacy of the world in the soul (all which are acts of the mind only): while the soul remains as a mute and pellucid cloud, in one sphere of the autumnal sky. 21. As the waters by cause of their fluidity, take the forms of vortices in the sea; so the intelligent soul assumes its errors of I and thou in its undivided self; owing to its delusion (_máyá_) of the knower and known (or the subjective and objective). 22. As fluidity is inherent in water, and motion in air, so is egoism innate in the subjective knower, and objectively connate with the known world. (This is said of the intelligent or animated soul, and not of the supreme soul, which is both the subject and object in itself). 23. The more doth the knowledge of a man, increase in its verity, the clearer does the knowing man come to find, that his very knowledge of the known objects, is the display of Divine Omniscience itself. But should he come to know his egoism or subjectivity, owing to his vitality and activity; and conceive the _Idison_ or objectivity of all others (beside himself); in this case the learned or knowing man is no better than an Egoist, and knowing the Living God or Jíva Brahmá only.[1] 24. In as much as the intelligent soul (jíva), derives its pleasure from its knowledge of objects; in like manner is it identified with the knowledge, of its sameness with or difference from that object. (_i.e._ It is according to the thought or belief of the thinker, that he is identified or differentiated from the object thought of). 25. Living, knowing and the knowledge of things, are properties of the animated or concrete soul—the jíva: but there is no difference of these in the discrete, or Universal and intellectual soul (which is one in all). 26. As there is no difference between the intelligent and the living soul (jíva), so there is no diversity between the intelligent soul and Siva (Ziv or Jove), the Lord of animated nature who is the undivided whole.