26. The Intellect or understanding, resembling a vacuous substance, is as unchangeable in its nature as that of vacuity and eternity; and the objects which present their ideas in the soul, are as dreams which appear in the mind, and are nothing in reality. 27. The gross nature of external objects, bear no relation with the pure internal intellect; nor can their impurity touch or pollute the purity of the soul; therefore the intellect is not subject to the mutability of external nature. 28. The understanding never acquires the mutable state, of the objects it dwells upon (as the mind does); it remains always in its immutable nature, and is never otherwise in any state or condition. 29. The yogi having attained to his extreme purity of his understanding, in the seventh or the highest degree of his perfection; becomes identified with intelligence, and of the meaning of its presence or absence. 30. The minds of the passing or ordinary people, are impressed with idea of their materiality by reason of their understanding themselves as material bodies. 31. They falsely take their fleeting minds, which are as pure as the clear firmament for a material object; in the same manner as the players in a drama, take upon themselves the false guise of Pisáchas demons. (Misrepresenting the fair as foul). 32. All error is corrected by the habit of an unerring wisdom, as the madness of a man is cured by his thinking himself as no mad man. (That is, the constant habit of your thinking yourself as so and so, is what will make you really appear as such). 33. The knowledge of one’s erroneousness makes him get out of his error, as the error of dreaming is lost, upon one’s coming to the knowledge, that all he beheld was but a mere dream. 34. It is the extenuation of our desires, that lessens our attachment to the world (and the vice versa); the desire is a great demon, which must be destroyed by the wise man. 35. As the madness of men, is increased by their habitual ravings; so it is by their constant practice of sobriety, that the giddy insanity of man comes to be abated. 36. As the passing human body, is taken in its corporeal sense in thought; so it is taken in a spiritual sense also by the learned, by virtue of its understanding or intellectual powers or faculties. 37. The passing or subtile body, having taken the form of the living soul; is capable of being converted into the state of Brahma; by the intense culture of its understanding. (But it is argued and objected that). 38. If anything is produced according to its substance, and if any body thinks himself according his own understanding; how is it then possible for a material being, to take itself in a spiritual sense. 39. Logomachy rather increases the doubts, but following one’s advice, the error is removed off; as devil is removed off by chaunting the mantras only, rather than knowing the meaning of them.