15. All want—_abháva_ being wanting in him, who is full—_púrna_ in himself; and any particular nature—_bháva_ being inapplicable to the infinite One, who comprehends all nature in him; all words significant of his nature are mere paralogism. 16. Inexistence and non-entity being altogether impossible, of the everlasting and self-existent being; who is always existent in his own essence, any word descriptive of his nature, is but a misrepresentation of his true nature and quality. 17. He is neither I nor thou (the subjective or the objective); who is unknowable to the understanding, and invisible to the people in all the worlds; and yet He is represented as such and such, as false phantoms of the brain which presents themselves as ghosts to boys. 18. That which is free from or beyond the sense of I and thou—the subject and object, is known as the truly Supreme; but what is seen under the sense of I and thou, proves to be null and void. 19. The distinction of the world from the essence of Brahma, is entirely lost in the sight of them, that have unity of Brahma only before their view. The subjective and objective are of equal import to them, who believe all sensible objects as mere productions of fancy from the very substance of Brahma, as the various ornaments are but transformations of the same material of gold &c. CHAPTER XI. ON TRUTH AND RIGHT KNOWLEDGE. Argument:—Subjection of the senses followed by the government of the Mind; and Indifference to visible objects. Bhusunda continued:—He is said to be situated in the seat of the Supreme, who has his mind unmoved at the stroke of a weapon of his bare body, as also at the touch of a form with his naked person. (One must practice his self-controul until he attains to this state of insensibility of both his body and mind). 2. One must strive by exercise of his manly powers and patience, to practice his rigid hebetude or stoicity, as long as he attains to his somnolence or hypnotism over all visible appearances. (Hypnotism is asleep over the phenomenal, but wakeful to the spiritual). 3. The wise man who is acquainted with the truths of nature, is not to be thwarted back by the severest tribulation and persecution; as the heaving waves of the lake, cannot submerge the lotus that stands firm amidst its water. 4. He who is impassive as the empty air, to the strokes of weapons on his person, and unaffected by the embraces of beauties; is the only person who sees inwardly what is worth seeing: (though he is outwardly as insensible as a block of stone). 5. As poison breeds the rust in itself, which is not different from the nature of poison. 6. So the infinity of souls which are produced in the Supreme spirit, retain the nature of their original; and which they are capable of knowing.