25. Whenever he happens to meet with some unexpected good, which fortune presents unto him he feels a repugnance to it, as the traveller is loathe to trust the mirage in a barren desert. 26. The silent sage who is full with divine grace within himself, attains to such a state of ineffable felicity; as the weary and exhausted traveller finds in his sweet sleep, over the bustle of the busy world. 27. He—sage having arrived at this stage of his devotion, advances towards this attainment of the fruit of spiritual bliss, as an aerial siddha spirit has on its alighting on the Mount Meru, or a bird of air on its dropping down on the top of a tree. 28. Here he forsakes all his thoughts and desires, and becomes as free as the open air and sky; and then he takes and tastes and eats and satiates himself, with his feeding freely upon this fruit. 29. It is the leaving off of every object of desire day by day, and living the live long day with perfect composure with one’s self; that is termed the attainment of godliness or full perfection in life. 30. The means of attaining to this state of perfection, is the doing away with all distinctions and differentiations, and remaining in perfect union and harmony with all and every thing; this state of the mind is said by the learned, to be the assimilation and approximation to the nature of God, who is ever pure and the one and same in all from eternity to eternity. 31. One disgusted at his desire of the world and its people, and abandoning his desire of wife and family; and forsaking his desire of acquiring riches, can only find his rest in this blissful state. 32. The ultimate union of both the intellect and its true knowledge (_i.e._ of both the subjective and objective) in the Supreme spirit; serves to melt away all sense of distinction, as the solar heat melts down the frozen snow. 33. The nature of one who has known the truth, is not comparable with the state of a bent bow, which becomes straight after it is loosened; but to that of a curvilinear necklace, which retains its curvature, even after it is let loose on the ground. (_i.e._ The true convert does not slide back, like the back sliding hypocrite). 34. As a statue is carved in wood or stone, and stands expect to view in bas-relief therein; so is the world manifest in the great pillar of the Supreme spirit, and is neither an entity nor nullity of itself. 35. We cannot form any idea of it in the mind, as to how the material subsists in the immaterial spirit; nor is it proper to entertain the notion, of what is unknowable by our ignorance of the nature of the selfexistent One. 36. Whoso is known to have his utmost indifference to the visibles, is capable of knowing the invisible spirit; but the unenlightened soul, is incapable to forsake and forget the visibles (in order to see the spirit).