28. He who knows himself to be infrangible and uninflammable, and as the solid and impregnable stone in his intellect, and not in his unreal body; cares <not> a fig for his death (which destroys the unsubstantial body, but has no power over his indestructible soul). 29. O the delusion! that over spreads the sight of clear-sighted sages; who fear for their total annihilation at the loss of their bodies (which are but component and superficial parts of themselves). 30. When we are firmly settled in our belief, of the indestructible nature of our vacuous intellect; we are led to regard the fire and thunder of the last day of destruction, in the light of a shower of flowers over our heads. 31. That I am the imperishable intellect itself, and naught that is of a perishable nature; therefore the wailing of a man and his friends at the point of death, appears as a ridiculous farce to the wise. 32. That I am my inner intelligence, and not the outer body or its sensation, is a belief which serves as an antidote, against the poison of all griefs and sorrows. 33. That I am the vacuous intelligence, and can never have my quietus or annihilation; and that the world is full of intelligence, is a sober truth which can never admit any doubt or controversy (Lit.—which you can never doubt). 34. Should you suppose yourselves, as any other thing beside the intelligence; then tell me, ye fools, why do you talk of the soul in vain, and what do you mean by the same. 35. Should the intelligent soul be liable to death, then it is dead with the dying people every day; tell me then how ye live and not already dead, with the departed souls of others? 36. Therefore the intelligent soul, doth neither die nor come to life at any time; it is a false notion of the mind only to think itself to be living and dying, though it never dies (being immortal in its nature). 37. As the intellect thinks in itself, it beholds the same within itself; so it goes on thinking in its habitual mode, and is never destroyed of itself (or) without being ever destroyed in its essence. 38. It sees the world in itself, and is likewise conscious of its freedom; it knows all what is pleasurable or painful, without changing itself from its unalterable nature at any time or place. 39. By the knowledge of its embodiment, it is liable to delusions; but by knowledge of its true nature, it becomes acquainted with its own freedom. 40. There is nothing whatever, that rises or sets (_i.e._ is produced or destroyed) at any time or place; but every thing is contained in the sole and self-existent intellect, and is displayed in its clear and vacuous sphere. 41. There is nothing, that is either real or unreal in the world; but every thing is taken in the same light, as it is displayed unto one by the intellect.