32. Seeing the endless particulars in the universe, do thou remain free from all particularities as I, myself, thou, thyself &c., and think thyself in the sole and Supreme One, if thou shalt have thy liberation. 33. Know the knowledge of the particulars, is for thy bondage alone to them, and thy ignorance of them lends only to thy liberation (from all these trammels). Sit as thou art and doing thy business, in thy state of tranquility and total nescience of everything. 34. Let not the visibles attract thy sight, nor allow their thoughts engross thy mind; thus the world disappearing with thy thoughtlessness of it, say what else have you to think about. 35. The absence of the states of the visible and its looker _i.e._ of the subjective and objective, resembling the state of the waking sleeper, will make remain as void of thoughts, as the vault of the autumnal sky is devoid of clouds. 36. The Knowledge of the action of the divine Intellect, as distinct from the invariable of Brahma, is the cause of our making a distinction of the creation from its creator; just as our knowledge of the difference of the wind from air, causes us to think of their duality. It is therefore our want of this distinction, and the knowledge of the unity of Brahma, that leads us to our liberation. 37. The knowledge of the inflation of the divine spirit, is verily the cause of our knowledge of the world; whereas the absence of this knowledge, and want of our own intellection, is what is called our _nirvána_ or utter extinction in God. 38. As the seed is conscious of the sprout growing out of it to be of its own kind, so the divine Intellect knows the world that is produced from it, to be self-same with itself. 39. As the seed becomes the plant from its conception of the same in itself, so the divine Intellect becomes the creation itself from its concept of the same. 40. As the thoughts are but the various modifications of the mind, so the creation is a modality of the divine Intellect; and in this case all kinds of seeds serve as instances, of having their products of the same nature. 41. The world is the changeless form of the unchanging essence of One, and know to be as unchangeable and undecaying as One, himself, who is without beginning and end. 42. The divine soul is replete with its innate will, whereby it produces and destroys the world out of and into itself; this form of unity and duality, is as the appearance and disappearance of an imaginary city. 43. As you have no distinct idea of the things, expressed by the words sky and vacuum; so must you know the words Brahma and creation to bear no distinction in the divine spirit. (Creation being but the breathing or inflation of the spirit and inseparable from it). 44. The great Intellect or omniscience, which is the sempiternal form of divine essence, has the knowledge of the ego coeternal with itself, which men by ignorance assume to themselves.