14. Destruction is not the giver of life to destruction, nor is it a giver of life to perishable things; hence intellect is the giver of light to all: but you may call whatever you like the best. 15. What difficulty you have, provided all things are to be called one, when all have come from the intellect; the duality what you call, that is the mystery of intellect-chit only. 16. The intellect therefore is the only true entity, which admits no unity nor duality in it. And therefore, O prince, you must know the nullity of all other entities beside it. 17. The feeling of thy egoism, is as false as thy conception of any other thing; and thus the idea of egoism proving to be false, what else can there be except the only entity of the intellect. 18. Thus egoism (being) no other than a form of the intellect, there is no difference whatever between them; hence the words I, thou &c. are mere human inventions to distinguish one from another (when there is in reality no difference in the personality of any body). 19. Whether you remain in your embodied or disembodied state, continue to remain always as firm as a rock; by knowing yourself only as the pure intellect, and the nullity of all things besides. 20. By thinking yourself always as the intellect, you will lose the sense of your egoism and personality; and so will your reflexion on the contexts of the texts of the vedas, lead you to the same conclusion. (There are numerous texts to the effect that God is the only entity, and this all is naught but God). 21. From all these know thyself as the pure essence, which is uncaused and unmade, and the same with the first and original principle; that thou art same with the emancipate and everlasting Brahma, and multiform in thy unity; that thou art as void as vacuity, having neither thy beginning, middle or end; and that this world is the intellect and that intellect is the very Brahma himself. CHAPTER LXXXXVIII. ADMONITION OF SIKHIDHWAJA CONTINUED. Argument:--The non-entity of the mind, proved from the non-existence of sensible objects, and the want of these proving only the entity of one Brahma only. Sikhidhwaja said:--I understand, that there is no such thing as the mind also; but as I have no clear and correct knowledge of this subject, I beg of you to tell me, whether it is so (as I believe) or not. 2. Kumbha replied:--You have truly said, O prince, that there is no such real entity as the mind at any time and in any space whatever; and that which appears as the mind, is no other than a faculty of the only one everlasting Brahma. 3. Anything besides which is fallible or unconscious of itself, as the mind or anything of this world, can never be a positive or self-existence substance; therefore the words I, thou and this or that are only coinings of our imagination, and have no existence in reality.