2. Such is the Intellect and so too the soul, which is indestructible also; for it were destroyed at all at any time; there could neither be the recreation of the world (without a cause), nor any regeneration of human souls (if they were dead upon the death of the former generations of men).
3. All things are subject to change, and have many varieties under them; but not so the Intellect, which is ever immutable, and always perceived to be the same in all individuals.
4. We all feel the coldness of frost, the heat of fire, and sweetness of water; but we have no feeling of any kind regarding the Intellect, except that we know it to be quite clear and pellucid as open air. (The gloss explains it to mean, the unchangeableness of the soul in heat and cold, which affect the bodies and minds of all).
5. If the intellectual soul is destroyed at the destruction of the body, say then why should you lament at its loss, and not rejoice at its annihilation, which releases you from the pains of life?
6. The loss of the body entails no loss on the vacuous intellect; because the departed souls of mlechchha savages, are seen to hover over the cemetery by their living friends.
7. Should the soul be synchronous with the duration of the body, then say, why a death body does not move about, while it is yet unrotten and entire.
8. If the seeing of apparitions, be an affection con-natural with the mind; then tell me why a man does not often see the sight of ghosts, except on the occasion of the demise of his friends.
9. Should it be a misconception connate with the mind, to see the apparitions of departed friends; tell me then, why don’t you see the ghosts of friends that are dead in a distant country, but of such only as die before your eyes.
10. Hence the Intellect, being the soul of all and everywhere, it is not confined in any place; but it is known to be of the same nature, as every one thinks it to be.
11. It is unconfined and unrestrained any where, and is of the nature of one compact consciousness that is felt by all, and is the cause of our knowledge of all things. (It is of what we have a notion only).