5. When you have got your mastery over yourself, both in the states of your peace and disquiet; you should apply yourself to the investigation of yourself or soul, without attending to any thing besides. (Nothing better than self-culture, and the advancement and salvation of one's own soul). 6. You may at first depend on your observations of the phenomenal, (as preparatory to your knowledge of the noumenal), which you will now learn from my lecture, if you will attend to it with diligence. 7. After saying in this manner, the holder of the trident told me, not to rely on my knowledge of the externals, but to attend to the internal breathings, which move this abode of the body, as the physical forces move a machine. 8. The lifeless body being without its breathing, becomes dull and dull and dumb as a block; its power of movement being derived from the air of breath, but its powers of thought and knowledge are attributed to the intellect. 9. This intellect has a form more rare and transparent than the vacuous air, it is an _ens_ which is the cause of all entities; and is not destroyed by destruction of the living body for want of vital breath. 10. The intellectual is more rarefied and translucent than the ethereal air, and never perishes with the body; because it remains as the power of intellection, in the mental (percipient) and living body. (The sruti says: it is the life of life, and mind of the mind). 11. As the clear shining mirror, receives the reflexion of external things; so the mind of God reflects all images from within itself, and from nothing situated without. 12. As the soiled glass receives no reflexion of outward things, so the lifeless body has no reflexion of any thing, though it is preserved to our view. (And so are all thoughtless persons considered as dead bodies). 13. The all-pervasive intellect, though it is formless itself, is yet prone towards the movement of sensible objects owing to its sensuous perceptions; but coming to the pure understanding of its spiritual nature, it becomes the supreme Siva again. 14. The sages then called this immaculate intellect by the several names of Hari, Siva, Brahmá, and Indra, who are the givers of the objects of desire to all living beings. 15. It is also styled the fire and air, the sun and moon, and the supreme Lord; and it is this which is known as the ubiquious soul and the intellect, which is the mine of all intelligence. 16. It is the lord of gods, the source of celestials, the Dháta or Brahmá, the lord of gods, and the lord of heaven. Any body who feels the influence of this great intellect in himself, is never subject to illusion. 17. Those great souls that are known in this world, under the names of Brahmá, Vishnu, Hara and others, are all but offspring of the supreme Intellect, and endowed with a greater portion of it.