18. As the sight of a dead friend in a dream is not a reality, so the notion of the reality of the world, ceases upon the conviction of its unreality, as that of the demise of the person seen in a dream. 19. But such assertions of our nihility are not acceptable to them, who are deluded to the belief of the reality of sensible objects. It is the habit of thinking its reality, that will not listen to its contradiction. 20. This mistaken impression of the reality of the world, is never to be effaced without the knowledge of its unreality, derived from the sástras, and the assuetude of thinking it so. 21. He who preaches the unreality of the world and the reality of Brahma, is derided by the ignorant as a mad man; (for his negation of the seeming reality, and assertion of the unseen God). 22. The learned and the ignorant cannot agree on this subject, as the drunken and sobermen can not meet together. It is one who has the distinct knowledge of light and darkness, that knows the difference between the shade and sunlight. 23. It is as impossible to turn the ignorant to truth, from their belief in the reality of unrealities, as to make a dead body to stand on it legs by any effort. 24. It is in vain to preach the doctrine of “_to pan_”, that “Brahma is all” to the vulgar, who for want of their knowledge of abstract meditation, are devoted to their sensible notions. 25. There prohibition is an admonition, giving to the ignorant, (who are incapable of persuasions); as for the learned who know themselves to be Brahma, it is useless to lecture them on this subject (which they are already acquainted with). 26. The intelligent man, who believes that the supremely quiescent spirit of Brahma, pervades the whole universe, is not to be led away by any from his firm belief. 27. So nothing can shake the faith of that man, who knows himself as no other, beside the Supreme Being who is all in all; and thinks himself to be dependent on the substantiality of God, as the formal ring depends on its substance of gold. 28. The ignorant have no notion of the spirit, beside that of matter, which they believe as the cause and effect (Kárya Kárana) of its own production; but the learned man sees the substantive spirit, in all forms of creation, as he views the substance of gold in all the ornaments made of that metal. 29. The ignorant man is composed of his egoism only, and the sage is fraught with his spirituality alone; and neither of them is ever thwarted from his own belief. 30. What is one’s nature or habit (of thinking), can hardly be altered at any time; for it would be foolish in one, who has been habituated to think himself as a man, to take himself for a pot or otherwise. 31. Hence though ourselves and others, and that Dáma and the demons are nothing in reality; yet who can believe that we or these or those and not what ourselves to be.