8. Thus this Government with all its force and officers in the city, is naught to me, nor am I aught to it in reality, except mere adscititious compliments to one another. 9. I think myself to be this body of mine, composed of my legs, hands, and feet, and believe myself to be placed in the midst of these (_i.e._, in the heart.) 10. But I perceive my body to be composed of flesh and bones; and not constituting my rational self; which like the lotus flower rises amidst the waters, without bearing any relation with that element. 11. I find the flesh of my body, to be dull and gross matter which do not make my soul; and I find too my rational part to be not this gross flesh at all. So do I find my bones likewise to be insensible substances, and consequently forming no part of my sentient soul. 12. I am none of the organs of action, nor do these organs compose myself. All organic bodies are composed of gross matter, and do not consequently constitute the animated soul. 13. I am not the nourishment, which nourishes the body and not the soul which makes myself; nor am I any organs of sense, which perceives the material impressions, and have no sensibility without the intellect. 14. I am not the mind which is a passive agent, and minds whatever is felt by it. It is called the understanding (_buddhi_) from its standing under all its external and internal perceptions and conceptions (_bodha_), and is the root of all worldly evils caused by its egoistic feelings. 15. Thus I am neither the mind nor understanding, nor the internal senses nor the external organs of action. I am not the inward subtile body, nor its outward material and self locomotive form, but am something besides all of these which I want to know. 16. I see at last my intelligent living soul, reflecting on the intelligibles, thence called its intelligence. But this intelligent principle being roused (to its action of thinking) by others (the intelligibles), does not come under the category (_padártha_) of the soul—_átmá_ (which is independent, and self-consciousness only). 17. Thus I renounce the knowable (living soul), and do not acknowledge the intelligible intelligence as myself. It is at the end of all the immutable and pure Intellect, which remains to be owned as myself. 18. Ah! it is wonderful at last, that I have come to know the soul after so long a time, and find it to be myself the infinite soul, and the Supreme Spirit which has no end. 19. As Indra and the gods reside and are resolved in Brahma, so the spirit of God pervades through all material bodies, as the string of the necklace, passes through the poles of all the pearls of which it is composed. (This all pervasive soul is known as _sútrátmá_, one of the ten hypostases of the Divinity).