32. As we never hear of the union of cold and hot even in story, nor of the junction of light and darkness in any place; such is the want of union between the soul and body, which are never joined together. 33. All bodies are moved by the air, and the human body moves to and fro by its breath; it is sonant by means of its breath, and the machinery of its wind pipes. 34. The human body utters its articulate sounds, combined with the letters of the alphabet; and by means of its internal breathings. Its mechanism is the same as that of sounding bambu pipe. 35. So it is the internal air, which moves the pupils, the eyelids; it is the same air that gives motion to the limbs of the body; but it is the intellect which moves the soul, and gives movement to its consciousness. 36. The soul is present in all places, whether in heaven above or in the worlds beneath; and its image is seen in the mind as its mirror. 37. You will have some notion of the soul in your mind by thinking that it flies like a bird from the cage of its body, and wanders about at random, being led by its desires and fancies. 38. As the knowledge of the flower, is accompanied with that of its odour; so the knowledge of the soul is inseparable from that of the mind (which is as it were, the odour of the soul). 39. As the all pervading sky, is partly seen in a mirror; so the omnipresent soul, is partially seen in the mirror of the mind. 40. As water seeks the lowest level for its reservoir; so it is the mind, which the soul makes the receptacle of its knowledge. (_i.e._ The soul receives and deposits all its knowledge from and in the mind). 41. The knowledge of the reality or unreality of the world, which is reflected upon the internal organ of the mind; is all the working of the conscious soul, as light is the production of solar rays. 42. This internal organ (of the mind), is regarded as the actual cause of all (under the title of Hiranyagarbha); while the soul which is the prime cause of causes, is regarded as no cause at all, owing to its transcendent nature (and this called the supreme Brahma; (or the soul), that remains intact from all causality). 43. Men of great minds, have given the appellation of fallacy, misjudgement and ignorance to this internal or causal mind; which is the source of the creation of worlds. (But all of these, are mere fabrications of the imaginative mind). 44. It is error and want of full investigation; that make us mistake the mind for a distinct entity; it is the seed of all our ignorance, which casts us in darkness from the sunlight of reason. 45. It is by means of the true knowledge of the soul, Ráma! that the mind becomes a nihility, as the darkness becomes a zero before the light of the lamp.