16. The one sole and immutable Intellect which pervades all nature, is the supreme one and without an equal, and is more pellucid than the translucent light of a lamp and all other lights. 17. It is this intellectual light which enlightens every thing, it is ubiquious and ever translucent; it is ever shining without a shade, and immutable in its nature and mind. 18. It is situated every where and in all things, as in pots and pictures, in trees and huts, and houses in quadrupeds, demons and devils, in men and beasts, in the sea, earth and air. 19. It remains as the all witnessing spirit, without any oscillation or motion of its own to any place; and enlightens all objects, without flickering or doing any action by itself. 20. It remains unsullied with by its connection with the impure body, and continues unchangeable in its relation with the changeful mind. It does not become dull by being joined with the dull body, and is never changed to anything by its extension over all things. 21. The extremely minute and immutable intellect, retains its consciousness in itself; and by rolling itself like a rundle of thread, enters the body in the form of a particle of air (or the vital breath or air pránáyáma). 22. It is then accompanied with the powers of vision and reflexion, which are wakeful in the waking state and lie dormant in sleep; whence it is said to be existent and inexistent by turns. 23. The clear and pure intellect, comes then to think of many things in its waking state, and is thus perverted from its purity; as an honest man turns to dishonesty in the company of the dishonest. (The perversion of the intellect is owing to its attachment to the flesh, and its entertaining to worldly thoughts). 24. As the pure gold is converted to copper by its alloy, and is again restored to its purity by removal of the base metal; such is the case of the intellect owing to its contracting and distracting of vicious thoughts. 25. As a good looking glass being cleansed of its dirt, shows the countenance in a clear light; so the intellect being born in the human body, attains its divine nature by means of its good understanding. 26. Its want of the knowledge of itself as the all, presents the sight of the false world to it as a true reality; but upon coming to know its true nature, it attains the divine state. 27. When the mind thinks of itself of its difference (from the intellect), and the existence of the unrealities (in nature), it gets the sense of its egoism, and then it perishes though it originally imperishable in its nature. (The sruti [Sanskrit: tasya bhayam, bhavati], "it then fears to die" because the personal soul is subject to death, and not the impersonal or universal soul which never dies. So the phrase: "Forget yourself and you'll never fear to die"). 28. As a slight wind scatters the fruits of trees growing on the sides of mountain, so the consciousness of self, drops down at the gust of a slight disease, like a large tree.