38. That I am not the infinite but an infinitesimal, is the misjudgment of the ignorant; but the certitude of my infinity and supremacy, is the means of my absorption in the Infinite and Supreme. 39. The belief of one’s individuality in his undivided, all pervasive and transparent soul, as “I am this,” is the cause of his bondage to his personality, and is a web spun by his erroneous dualism. (Knowledge of a separate existence apart from solity, amounts to a dualistic creed). 40. Want of the knowledge of one’s bondage or freedom, and of his unity or duality, and his belief in the totality of Brahma, is the supreme truth of true philosophy. 41. Perfect transparency of the soul, amounting to its nihility, and its want of attachment to visible appearances, as also its unmindfulness of all that is, are the conditions for beholding Brahma in it. There is no other way to this. 42. The purity of the mind produced by acts of holiness, is the condition for receiving the sight of Brahma; as it is the whiteness of the cloth that can receive any colour upon it. 43. Think thy soul, O Ráma! as same with the souls of all other persons, and abstain from all other thoughts, of what is desirable or undesirable, what invigorates or enfeebles the body, and what brings liberation after bondage, or Salvation after sinfulness. (Since none of these states appertains to the universal soul, which is quite free from them). 44. The mirror of the mind being cleansed by the knowledge of the sástras, and dispassionateness of the understanding, it receives the reflexion of Brahma, as the clear crystal reflects the images of things. 45. The sight which is conversant with visible objects and not with images and ideas in the mind, is called false vision of what is soon lost from view. (_i.e._ Mental sight is more lasting than that of the visual organs). 46. When the mind is fixed upon God, by abstracting its sight from all mental and ocular visions, it has then the view of the Supreme before it. (This is called spiritual vision). 47. The visible sights which are obvious to view, are all but unreal phantoms; it is the absorption of the mind in the Divine, that makes it identical with the same and no other. 48. The visibles now present before us being absent from our view, either before or after our sight of them, must be considered as absent in the interim also. Therefore one unacquainted with his mind, is as insensible as the man that knows not what he holds in his hand. 49. One having no knowledge that “the world is the same with the Supreme spirit,” is always subject to misery; but the negation of the visibles as distinct from God, gives us both the pleasure of our enjoyments here, and our liberation in future. 50. It is ignorance to say the water is one thing and its wave is another; but it shows one’s intelligence, who says they are the one and the same thing.