37. The knowledge of the phenomenal is utter ignorance, but that which is never lost to our consciousness is what is meant by _samádhána_, and our reliance in the same, constitutes what is called _samádhi_. (This passage has a long explanatory note which is here omitted). 38. When the viewer and view (or the subjective and objective), are viewed in the same light of identity, and so relied upon by the mind; it is then called _samádhána_ or the union of both into one, and it is this belief whereupon the yogi places his rest and reliance. 39. He who has known truth, finds a distaste in the visibles of his own natures (_i.e._ is naturally averse to them); and wise men make use of the word phenomenalism for ignorance of truth. 40. Fools only feed upon the objects of sense, from their ignorance of truth, but the wise men have a natural distaste for them; for they that have the relish of sweet nectar in them, cannot be disposed to taste the sour gruel or the acrid ale. 41. The uncovetous man being content in himself, is quite devoid of the triple desire mentioned before; but the wise man who is not inclined to meditation, is addicted to the increase of his wealth. 42. Self-knowledge results from absence of cupidity, and whoso loses his self by his venality, hath neither his self-possession, nor any fixed position to stand upon (but is led on everywhere by his covetousness to the service of others). 43. The learned man does not prosper in his meditation, though he may employ all his knowledge to it; because he is divided in himself by his various desires, though he was made as the whole and undivided image of himself (_i.e._ his maker). 44. But the soul which is freed from its desires, comes of itself in the possession of endless bliss, by being dissolved in the source of it in its meditation, as the flying mountains were fixed upon the earth (by having their wings chopped off by the thunder of Indra). (So the fickle mind is fixed, by lopping off its desires). 45. As the soul becomes conscious of holy light in itself, it loses the sense of its meditation and is wholly lost in that light; as a drop of clarified butter offered in sacred oblation, is burnt away in the sacrificial fire. 46. It is the entire inappetency of sensible objects, which constitutes the peace and quietude of the mind; and he who has accustomed himself to this habit, is entitled to our regard as a venerable and holy divine. 47. Verily the man that has gained his proficiency, in the suppression of his appetite for worldly objects; becomes as firm and sedate in his holy meditation, that he is not to be shaken from it, by the joint power of Indra and those of the Gods and demigods. (The greedy are as sacrificial beasts, for the food of Gods and others). 48. Resort therefore to the strong and adamantine refuge of meditation, and know that all other meditations beside that of knowledge, is as frail and fragile as straws.