63. He who is certain of this truth (that he is the intellect), knows himself in reality; but whoso thinks himself as somebody under a certain appellation, is far from knowing the truth. Again anyone remaining in his unreal body, but relying in his intellectuality, is sure to have his tranquility and salvation. (So the sruti:—Anyone awakened to truth is sure to be saved, whether he is a God, rishi or sage, or a vile man). 64. Man’s exercise of the intellectual faculty, ameliorates the love of union with the original intellect by removing the ignorance; as heat of the fire mixes with the primitive heat, when wind ceases to blow. 65. Living beings who are converted to the state of patient trees and stones, by _insouciance_ or insensibility of themselves, are said to have attained their liberation which is free from disturbance, and to be situated in their state of undecayableness. 66. A man having obtained his wisdom by means of his knowledge, is said to have become a _muní_ or sage, but growing an ignoramus owing to his ignorance, he becomes a brute creature, or degraded even lower to some vegetable life. 67. The knowledge that “I am Brahma” (because I am a man) and this other is the world (because it is inanimate) is a gross error proceeding from gross ignorance; but all untruth flies away before investigation, as darkness vanishes before the advance of light. 68. He is wise who with the perception and actions of his outward organs, is simply devoid of his inward desires; who does not think or feel about anything in his mind, and remains quite calm and composed in his outward appearance. 69. The samádhi-trance of a wise man, is as his sound sleep uninfested by a dream; and wherein the visibles are all buried within himself, and when he sees naught but his self or soul. 70. As the blueness of the sky is a false conception of the brain, so the appearance of the world is a fallacy of the silent soul; they are no more than mists of error, that obscure the clear and vacuous sphere of the soul. 71. He is the true sage who though surrounded by the objects of wish, is still undesirous of any; and knows them all as mere unrealities and false vanities. 72. Know, O intelligent Ráma, that all objects of desire in this world, are as marvellous as those seen in our imagination, dream and in the magic of jugglers; such also are all the objects of our vision, on which you can place no trust nor reliance. 73. Know also, there is no pain or pleasure, nor any act of merit or demerit (_i.e._ any moral virtue and vice); nor anything which anybody, owing to the impossibility of there being any agent or patient (_i.e._ any active or passive agent). 74. The whole (universe) is a vacuum and without any support at all; it appears as a secondary moon in the sky or a city in one’s dream or imagination, none of which has its reality in nature.