10. There is no attribute, nor imputation, that bears any relation with the free and unsullied soul. It is the dispassionate spirit of the supreme Brahma, and the same is the soul of the existent world. 11. This subject will again be fully discussed and dilated upon with various arguments, on the occasion of our arriving to the conclusion of this subject (in the book of Nirvána). 12. I have said so far about verbiology at present, because it is impossible to penetrate into the deep darkness of ignorance, without the means of verbiage (flux de mots). 13. As conscious ignorance offers herself a willing sacrifice to the shrine of knowledge, she bids her adversary—the destroyer of error, to take possession of her seat in the bosom of man. (Here is a double entendre of the word _avidyá_, the former meaning ignorance as well as a concubine, and the latter signifying the wife and knowledge; hence it implies the advance of knowledge upon disappearance of her rival ignorance). 14. As one weapon is foiled by another, and one dirt is removed by the other (_cow dung_ and ashes), and as one poison is destroyed by another, and also as one foe is driven out by another enemy (_similes curantur_). 15. So Ráma, the mutual destruction of errors, brings joy to the soul. It is hard however to detect the error; but no sooner it is found out than it is put to destruction. It means the confutation of false doctrines by one another. 16. Ignorance obscures our perspicacity, and presents the false and gross world before us. We all view this wonderful universe, but know not what and how it is. 17. Unobserved it rushes to our view, but being examined with attention, it flies upon keen observation. We know it is a phantasm, and yet find it appearing with its dimensions and figures before us. 18. O the wonderful enchantment, which has spread out this world, and made the unreality to appear as a sober reality, to the knowledge of every one of us. 19. This earth is a distinct wide extended superfices, resting on the indistinct surface of an unknown substratum. He is the best of beings that has stretched this enchantment. 20. When you are enlightened with the thought, that all this is inexistent in reality; you will then become the knower of the knowable (God), and understand the import of my lectures. 21. So long as you are not awakened to true knowledge, rely upon my words, and know this immensity as the creature of the incorrigible and immovable ignorance. 22. All this immensity, that appears to sight, is but the picture of your mistaken thought; it is all unsubstantial, and a mere manifestation of your deluded mind only. 23. He is entitled to liberation, whose mind is certain of the reality of Brahma; and knows the moving and unmoving figures without, as the thoughts of the mind presented to the sight.