27. The heart which is the body or seat of the intellect, is nothing essential by itself; it is called chitta or centre for concentrating chayana of the powers of the intellect, and also the hrid or heart, for its bearing harana of these powers to the other parts of the body; and therefore it is a dull material substance. (The heart is the receiver and distributor of force to the members of the body, and therefore a mere organism of itself).
28. All these and the living soul also, and anything that appears real or unreal, disappear in the meditation of the intellect, and are lost in it as the fire when it is immerged in water. (So the appearances at a ghata or pot and that of a pata or cloth, are lost in their substances of the clay and thread).
29. It is our intelligence Chaitanya alone, that awakens us to the knowledge of the unreality and inanity of gross material bodies. With such reflections as these, Chúdálá thought only how to gain a knowledge of the all-enlightening Intellect.
30. Long did she cogitate and ponder in this manner in herself; till at last she came to know what she sought and then exclaimed, "O! I have after long known the imperishable one, that is only to be known". (The knowledge of all things else, is as false as they are false in themselves).
31. No one is disappointed in knowing the knowable, and what is worth knowing; and this is the knowledge of the intellectual soul and our contemplation of it. All other knowledge of the mind, understanding and the senses and all other things, are but leading steps to that ultimate end. (The end of learning is to know God, Milton, or: nosce te ipsum; know thyself which is of the supreme self or soul).
32. All things besides are mere nullities, as a second moon in the sky; there is only one Intellect in existence, and this is called the great entity or the ens entium or the sum total of all existence.
33. The one purely immaculate and holy, without an equal or personality of the form of pure intelligence, the sole existence and felicity and everlasting without decay.
34. This intellectual power is ever pure and bright, always on the zenith without its rise or fall, and is known among mankind under the appellations of Brahma—supreme soul, and other attributes. (Because beyond conception can have no designation beside what is attributed to Him).
35. The triple appellations of the Intellect, Intelligence, and Intelligible, are not exactly definitive of His nature; because He is the cause of these faculties, and witness of the functions of Intellections.