5. The conception of the sense of sensible perceptions, is the cause of woe of all living beings; therefore it is better to root out the sense of the perceptibles from the mind, and rely in the knowledge of the underlying universal soul only. (Taking the particulars in the sense of individual souls, is the cause of misery only).
6. Leaving aside the knowledge of parts, and the sense of your perception of all sensible objects, know the whole as one infinite soul, in which you have your rest and nirvána extinction.
7. Destroy all your acts of merit and demerit, by the force of your discrimination; and your knowledge of the evanescence of your deeds, aided by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
8. By rooting out the reminiscence of your acts, you put a stop to their results and your course in the world; and if you succeed to gain the object of your search (i.e. your spiritual knowledge), by means of your reason, you have no more any need of your action.
9. The divine intellect, like the Bel fruit, forms within itself its pith and seeds (of future worlds), which lie hid in it, and never burst out of its bosom. (So all things are contained in divine mind).
10. As a thing contained in its container, is not separate from the containing receptacle, so all things that lie in the womb of space, are included in the infinite space of the universal soul (or the divine mind) which encompasses the endless vacuity in it.
11. And as the property of fluidity, is never distinct from the nature of liquids; so the thoughts (of all created things), are never apart from the thinking principle of the Divine mind. (The words Chittam and Chittwam, and their meanings of the thought and mind, appertain to their common root the chit or intellect with which they are alike in sound and sense).
12. Again as fluidity is the inseparable property of water, and light is that of fire; so the thoughts and thinking, inhere intrinsically in the nature of the Divine Intellect, and not as its separable qualities.
13. Intellection is the action of the intellect, and its privation gives rise to the chimeras of error in the mind; there is no other cause of error, nor does it last unless it rises in absence of reason.
14. Intellection is the action of the intellect, as fluctuation is that of the wind; and it is by means of their respective actions, that we have our perceptions of them. But when the soul ceases from action, then both of these (viz: our intellection and perceptions) are at an utter stop within and without us. (i.e. The soul is the prime mover of our inward and outward senses).