26. The intellect developes itself of its own nature, within its vacuous cell at first; and then in a moment envelopes this erroneous universe in itself, and at his will at the time of its destruction. 27. The intellect expands itself, in itself in its natural state of vacuum; and devolves itself likewise into its conceptions of I and thou and all others (which are but false ideas and creatures of its imagination). 28. Therefore there exists no duality nor unity, nor an empty vacuity either; there is neither an intelligence or its want or the both together; so is there neither my meism nor thy tuism either. 29. There is nothing that ever thinks of anything, nor aught whatever which is thought of or object thereof of its own nature; therefore there is nothing that thinks or reflects, but all is quite rest and silence. 30. It is the unalterable steadiness of the mind, which is the ultimate _samádhi_ or perfection of all sástras; therefore the living yogi aught to remain, as the mute and immovable stone in his meditation. 31. Now Ráma, remain to discharge your ordinary duties, as they are incumbent on you by the rules of your race; but continue to be quiet and steady in your spiritual part, by renouncing all worldly pride and vanity; and enjoy a peaceful composure in your mind and soul, as that of the serene and calm and clear concavity of the sky. CHAPTER LXXXIV. RELATION OF SIVA AND SAKTI OR OF THE HOLY SPIRIT AND ITS POWER. Argument:—The definition of the term Sakti and her elucidation. Ráma said:—Tell me sir, why the goddess Káli is said to be dancing about, and why is she armed with axe and other weapons, and arrayed with her wreaths of flowers. 2. Vasishtha replied:—It is the vacuum of the intellect, which is called both as Siva and Bhairava; and it is this intellectual power or force, which is identic with itself, that is called Káli and its consorting mind. 3. As the wind is one with its vacillation, and the fire is identic with its heat; so is the intellect identical with its oscillation. (The mind is ever fleeting and active as dull matter is inert and inactive). 4. As the wind is invisible even in its act of vacillations, and the heat is unseen even in its act of burning; so the intellect is imperceptible notwithstanding its acting, and is therefore called Siva—the calm and quiet. 5. It is because of the wondrous power of his vibration, that he is known to us, and without which we could have no knowledge of his existence; know therefore this Siva to be the all powerful Brahma, who is otherwise a quiescent being, and unknowable even by the learned and wise.