63. In the beginning when the intellect—_chit_, is engrossed with the imagination of the mind—_chitta_, it loses thenceforth its sight of the only one object (the unity of God). 64. Lílá asked:—But how can imagination have any room or trace out anything in that unity, wherein the divisions of time and space and all things, are lost in an undistinguishable mass? 65. The goddess replied:—Like the bracelet in gold and waves in water, the show of truth in dreams, and the resemblance of aerial castles:— 66. As all these vanish on the right apprehension of them, so the imaginary attributes of the unpredicable God, are all nothing whatever. 67. As there is no dust in the sky, so there can be no ascribing of any attribute or partial property to God; whose nature is indivisible and unimaginable, who is an unborn unity, tranquil and all-pervading. 68. Whatever shines about us, is the pure light of that being, who scatters his lustre like a transcendental gem all around. 69. Lílá said:—If it is so at all times, then tell me, O goddess! how we happened to fall into the error of attributing duality and diversity to His nature. 70. The goddess replied:—It was your want of reason that has led you to error so long; and it is the absence of reasoning that is the natural bane of mankind, and requires to be remedied by your attending to reason. 71. When reason takes the place of the want of reason, it introduces in a moment the light of knowledge in the soul, in lieu of its former darkness. 72. As reason advances, your want of reason and knowledge and your bondage to prejudice, are put to flight; and then you have an unobstructed liberation and pure understanding in this world. 73. As long as you had remained without reasoning on this subject, so long were you either dormant or wandering in error. 74. You are awakened from this day both to your reason and liberation, and the seeds for the suppression of your desires, are sown in your heart. 75. At first neither was this visible world presented to you nor you to it, how long will you therefore reside in it, and what other desires have you herein? 76. Withdraw your mind from its thoughts of the visitor, visibles and vision of this world, and settle it in the idea of the entire negation of all existence, then fix your meditation solely in the supreme Being, and sit in a state of unalterable insensibility (by forgetting yourself to a stone). 77. When the seed of inappetency has taken root in your heart, and begun to germinate in it, the sprouts of your affections and hatred (literally—pathos and apathy), will be destroyed of themselves. 78. Then the impression of the world will be utterly effaced from the mind, and an unshaken _anesthesia_ will overtake you all at once.