7. The terms measure, measurer, and measurable are as negative in nature, as the privation of forest plants in the sky; and the words intellect, intellection and intelligible are as meaningless in themselves, as the absence of thorns and thistles in the garden of Paradise. (gloss. The intellect _chit_ is the subjective intellection, _chetana_ is _chitta vritti_--the property of _chit_, is the attribute, and the intelligible _chetya_ is the object of thought. The meaning is that, there is no separate subject, object or attribute in nature, but they all blend in the essentiality of God, who is all in all. The words subjective, objective and attributive, are therefore mere human inventions, and so are the words thinker, thinking and the thought ([Sanskrit: mantri, mati, mantavya],) and knower, knowing and knowledge ([Sanskrit: víha, vuhvi, víhavya],) and the ego, egoism and egotist ([Sanskrit: ahamkára, ahamkarttá, ahamkáryya]) all which refer to the same individual soul). 8. The personalities of egoism, tuism and illism; [Sanskrit: ahantvam tvantvam, tatvam], are as false as mountains in the firmament; and the difference of persons (as this is my body and that another's), is as untrue as to find whiteness in ink. 9. The Divine spirit is neither the same nor different in all bodies; because it is as impossible for the universal soul to be confined in any body, as it is impracticable for the mount Meru to be contained in an atom of dust. And it is as impossible to express it in words and their senses as it is incapable for the sandy soil to grow the tender herbs. 10. The dictum _netineti_.--It is neither this nor any other, is as untrue as the belief of the darkness of night subsisting in company with the day light: and substantiality and unsubstantiality are both as wanting in the supreme spirit, as heat is wanting in ice. 11. It is as wrong to call it either as empty or solid, as it is to say a tree growing in the womb of a stone to call it either the one or the other; is to have it for the infinite _vacuum_ or the full _plenum_. 12. It is the sole unity that remains in its state of pure transparency forever; and being unborn from the thought or mind of any body, it is not subject to the misrepresentation of any body. (The gloss says: Not being born from the mind of Brahmá as this creation, the Intellect is free from the imperfections of both). 13. It is however imputed with many faults and failings, in the thoughts and opinions of men; but all these imputations and false attributes, vanish before one knowing its true nature. 14. The learned devoid of indifference, are employed in many other thoughts and things; though not a straw of all this vast world, is under the command of any body. 15. It is in the power of every body to get rid of his thoughts, but very difficult to get the object of his thought; How then is it possible for one to have, what it is impracticable for him to try for? (_i.e._ The full object of desire).