13. It is seen however, that many things are used as causes of what they are no causes at all; as they make use of the lectures of the preceptor and the like, as means for the attainment of spiritual knowledge. 14. A course of lectures is of course calculated, to throw light on the student's knowledge of the knowables; but in matters of abstract knowledge and invisible soul, it is the soul itself that must throw its own light. 15. No explanation of the sástras, nor the lectures of the preceptor, are calculated to give light on spiritual knowledge, unless it is understood by the intuitive knowledge of the spirit itself. 16. Again the soul is never to be known without learning and lectures, and therefore both of them must combine with our inquiry to bring us to the light of the soul. 17. It is therefore the combination of bookish knowledge with the instruction of the preceptor, joined with the investigation of the inquirer, that is calculated to enlighten us on spiritual knowledge, as the appearance of the day with the rising sun and waking world, gives an impetus to the rise of duties of the rising world. 18. After subsidence of the senses and actions of bodily organs, together with the imperceptibility of our sensations of pain and pleasure; that we come to the knowledge of Siva, other wise known as the soul, the _tat sat_, He that is, and under many other designations. 19. When there was not this plenum of the world, or it existed in its spiritual or ideal forms; it is since then that this infinite entity has existed, in its vacuous form which is rarer than the ether. 20. Who is continually meditated upon by the nice discernment of the seekers of salvation, and is variously represented by the pure minded and those of vitiated minds. 21. There are others who are situated in the sight of, and not far from the path of living liberation, who are employed in leading others to salvation, and in the exposition of the sástras in their works. 22. There have been many thinking and learned men, who have used the words Brahmá, Indra, Rudra, and the names of the regents of worlds (for God), in order to justify the doctrines of the Puránas, Vedas and Siddhántas. 23. Others have applied the fictitious titles of chit or intellect, Brahmá, Siva, Átmá the soul or spirit, Ísha--the Lord, the supreme spirit and Íshvara-god, to the nameless god head that is apart and aloof from all. 24. Such is the truth of nature and of thyself also, which is styled the siva of felicitous; and which always confers all felicity to the world and to thyself also. (The word siva means jovus or solas and is meant to express the joviality and soliety which always attends on all beings). 25. The words siva, soul, supreme Brahmá and some others, have been coined by the ancients to express the supreme being; and though they differ in sound, there is no difference of them in sense and signification.