10. He who has seen the all surpassing Supreme Being, has his heartstrings all cut asunder, and the doubts of his mind all driven away. The sequences of his acts are washed away (and leave no fear of his transmigration). 11. The longing after perceptibles (_Chetyas_) does not cease, unless the perception of the visibles is effaced from the mind. 12. How then is this perception to be effaced? How is it possible to have a longing after the unintelligible Intelligence, without suppression of our longing for the visibles? It is only to be effected by avoiding the external perceptions of the mind. 13. Ráma said:—Tell me sir, where and how is that vacuous soul called pasu, by the knowledge of which no one can get rid of his transmigration (_i.e._ the worshippers of the _jívátmá_ or animal soul called _jívavádis_, are not entitled to their final liberation—_mukti_). 14. Tell me also, who is that man, who by his company with the good and study of good works, has gone over the ocean of the world, and beholds the Supreme soul in himself. 15. Vasishtha replied:—Whatever animal souls being cast in the wilderness of this life, long after this intelligent soul (_chetanátman_), they are truly wise, and know him (in themselves). 16. Whoso believes the animal soul as the life of the world (or mundane soul), and thinks (the knowledge of the) Intelligence to be attended with pain only, he can never know Him anywhere (in this world). 17. If the Supreme soul be known to us, O Ráma! the string of our woes is put to an end, like the fatal cholera after termination of its cholic pain or extraction of its poison. 18. Ráma said:—Tell me, O Bráhman! the true form of the Supreme soul, by light of which the mind may escape from all its errors. 19. Vasishtha replied:—The Supreme soul is seen in the same way in ourselves and within our bodies, as we are conscious of our minds to be seated within us, after its flight to distant countries. 20. Our notion of the Supreme spirit is often lost in the depth of our minds, in the same way, as the existence of the outer world (objective knowledge), becomes extinct in our consciousness in yoga meditation. 21. It is He in whose knowledge we lose our sense of the beholder and visibles, and who is an invacuous vacuum or a substantive vacuity himself. (_i.e._ Who being known, we forget our knowledge both of the subjective and objective, and view his unity as the only _to on_ or substratum of all). So Fichte: In thee, the Incomprehensible, does my own existence, and that of the world become comprehensible to me. Lewis. Phil. vol. II. P. 563. 22. He whose substance appears as the vacuum, and in whom subsists the vacuous plenum of the universe; and who appears as vacuity itself, notwithstanding the plenitude of his creation subsisting in him, is verily the form of the Supreme soul (that you want to know).