55. It is impossible that things having the forms of space, earth and air (_i.e._ material objects) will present the same features in the clear light (of induction), as they do to our open sight. 56. Thus when the observer comes to know the unreality of the phenomena of the three worlds, as well as of his own entity, it is then that his pure soul attains to the knowledge of _kaivalya_ or solity of divine existence. 57. It is such a mind that reflects the image of God in itself as in a mirror; while all others are as blocks of stone, and incapable of receiving any reflexion at all. 58. After suppression of the sense of _ego_ and _tu_ (or both the subjective and objective knowledge), and the error of the reality of the outer world the beholder becomes abstracted and remains without vision of external things in his sitting posture. 59. Ráma rejoined:—If the perception of entity is not to be put down, nor an entity become a non-entity nor when I cannot view the visibles (which are the causes of our error), as non-entities; 60. Then tell me O Bráhman! how to uproot this disease of our eagerness for the visibles from the mind, which bewilders the understanding, and afflicts us with a train of troubles. 61. Vasishtha replied:—Now hear my advice, Ráma, for the suppression of this phantom of phenomenon, whereby it will surely die away and become utterly extinct. 62. Know Ráma, that nothing that is, can ever be destroyed or become extinct; and though you remove it, yet it will leave its seed or trace in the mind. 63. This seed is the memory of such things, which reopens the ideas of the visibles in the mind, expanding themselves in the fallacious notions of the forms of big worlds and skies, mountains and oceans. 64. These (wrong notions) called _doshas_ or faults and defects of understanding, are obstacles in the way to liberation; but they do not affect the sages who are found to be liberated. 65. Again if the world and all other things are real existences (as the Sánkhyas maintain): yet they cannot confer liberation on any one; because the visibles, whether they are situated within or without us are perishable themselves. 66. Learn therefore this dreadful proposition (solemn truth), which will be fully explained to you in the subsequent parts of this work. (Note:—A dreadful dogma it is to physicists and “_ádivádis_” or asserters of the _encipientes mundi_ or beginning of the world). 67. That all things appearing in the forms of vacuity, elementary bodies, the world, and _ego et tu_, are non-entities, and have no meanings in them. 68. Whatever is seen apparent before us, is no other but the supreme Brahma himself, and his undecaying and imperishable essence. 69. The plenitude of creation is an expansion of his plenum, and the quiet of the universe rests in his quietude. It is his _beom_ which is the substance of vacuum, and it is his immensity that is the substratum of the immense cosmos.