52. He is quite unconcerned with any thing, whether he is situated amidst the luxuries at his home, and the superfluities of the world, or when he is bereft of all his possessions and enjoyments, and is exposed in a dreary and deep solitude: 53. Whether indulging in voluptuousness or bacchanal revelry, or remaining retired from society and observing his taciturnity (it is all equal to him, if he is but indifferent about them). 54. Whether he anoints his body with sandal paste or agalo chum, or besmears it with powdered camphor; or whether he rubs his person with ashes, or casts himself into the flames (it is all the same to him, with his _non-chalance_ of them). 55. Whether drowned in sinfulness, or marked by his meritoriousness; whether he dies this day or lives for a kalpa-age (it is all the same to the indifferent). 56. The man of indifference is nothing in himself, and therefore his doings are no acts of his own. He is not polluted by impurity, as the pure gold is not sullied by dirt or dust. 57. It is the wrong application of the words consciousness—_samvit_, and soul (purusha), to I and thou (or the subjective and objective), which has led the ignorant to the blunder (of duality), as the silvery shell of cockles, misleads men to the error of silver. 58. The knowledge of the extinction of all existence (in the Supreme Spirit), is the only cure for this blunder of one’s entity, and the only means to the peace of his mind. 59. The error of egoism and tuism of the conscious soul, which is the source of its vain desires, causes the variety of the weal and woe of mankind in their repeated births. (Selfishness grows our desires, and these again produce our woes). 60. As the removal of the fallacy of the snake in the rope, gives peace to the mind of there being no snake therein; so the subsidence of egoism in the soul, brings peace and tranquility to the mind. 61. He that is conscious of his inward soul, and unconscious of all he does, eats, drinks; and of his going to others, and offering his sacrifice; is free from the results of his acts: and it is the same to him, whether he does them or not. 62. He who slides from outward nature, and abides in his inward soul; is released from all external actions, and the good and evil resulting therefrom. 63. No wish stirs in such unruffled soul, in the same manner as no germ sprouts forth from the bosom of a stone; and such desires as ever rise in it, are as the waves of the sea, rising and falling in the same element. 64. All this is Himself, and He is the whole of this universe, without any partition or duality in Him. He is one with the holy and Supreme soul, and the only entity called the Idest, _tatsat_. (He is no unreality, but as real as the true Reality). CHAPTER LVII. NEGATION OF DUALISM. Argument. One Supreme Intellect pervades the whole, and is one with itself.