10. Neither can these abide together, on account of the repugnance of their nature; nor can they both be extinct at the same, as we see the presence of the one and the absence of the other before our eyes. So there is no _nirvána_ in the living, because the one is a state of rest, and the other of pain and misery. 11. The phenomenals are fallacies, and afford no real happiness; think them as unreal, and rely solely in the increate lord, by thy nirvána or extinction in him (through the medium of thy devout meditation). 12. The pearl-shell looks like a silver, which is not likely to be realized from it; it is of no use or value, why then do you deceive yourself, with such like baubles of the world? 13. Therefore their presence or possession is full of misery, as their want or absence is fraught with felicity; want being had with the knowledge of the term, proves a substantive good in thy thought _nididhyásana_ of it. (Want importing the absence both of good and evil, is a certain blessing. It may mean also want (of riches) with the gain of knowledge, is a certain good in the province of thought). 14. Why then the vile do not come to perceive their bondage in riches? and why is it that they slight to layhold on the treasure of their eternal welfare, which is even now offered before them? 15. Knowing the causes, effects, and states of things, to be full of the presence of the One only; why do they fail to feel his immediate presence in their consciousness, which spreads alike through all? 16. Mistaken men like the stray deer, are seeking Brahma in the causes and states of things; not knowing that the all pervading spirit, spreads undivided and unspent throughout the whole vacuum of space (or throughout the infinite vacuity of space). 17. But what is end of the doctrine of causation, unless it to establish the cause as the primary source of all; but how can force which is the cause of ventilation, and fluidity the causal principle of liquid bodies, be accounted as the creator of wind and water? (In this case every cause becomes a separate Deity which is absurd). 18. It is absurdity to say that, vacuity is the cause of vacuum, and the creative power is the cause of creation, when One alone, is the cause, effect, state and all of every thing himself. (One-God is the primary, formal and final cause of all). 19. It is therefore absurd to attribute the terms, importing causality and creativeness of creations to Brahma, who is identic with all nature, is unchangeable in his nature, and derives neither pleasure nor pain from his act of the creation of worlds. (What changed through all yet in all the same &c., and without the feelings of pleasure or pain). 20. Brahma being no other than the intellect (or omniscience), can have no will or volition stirring in his nature; as a doll soldier or painted army, are no other than the mud or plate and without any motion or movement of them.