35. He that remains in the manner of the Supreme soul, quite calm and tranquil and free from all fancy and desires, becomes (extinct in) the very soul, by thinking himself as such; but he never becomes so unless he thinks himself to be as so; (Hence the formula of daily meditation _soham_, “I am he”, _Átman bramatvena sambhavan_). 36. The divine state is that of the perfect stillness of the soul (as in sound sleep), when there is not even a dream stirring in the mind; but what that state is or is not, is incomprehensible in the mind, and inexpressible in words. (It _is_, because we know it in our consciousness and it _is_ not, because we know it not by the predicaments of space and time, and those of the container, contained, or any other category whatsoever). 37. Yet is this state made intelligible to us by instructions of our preceptors, and by means of the entire removal of our error as well as by our intense meditation of it; else there is no body to tell us what it really is. (The sástras tell us, what it _is not_; by their dogmas _neti neti_ and _tanna tanna_; but never say a word about its real nature as _idamasti_). 38. It is therefore proper for you to remain entirely extinct in the external one and tranquil as the Divine spirit by giving up all your fear and pride, your griefs and sorrows, and your covetousness and all errors besides. You must forsake with these the dullness of your heart and mind, as also of your body and all its members, together with the sense of your egoism and the distinctions of things from the one perfect unity. (Knowing that “all are but parts of the one undivided whole”). CHAPTER XXXII. SERMON INCULCATING THE KNOWLEDGE OF TRUTH. Argument:—Liberation depends on self-exertion; and upon good company, study of good books, and the habit of reasoning. Vasishtha continued:—Soon as intellection commences to act, it is immediately attended by egoism—the cause of the erroneous conception of the world; and this introduces a train of unrealities, as the stirring of air causes the blowing of winds. (It means to say that being misguided by _avidyá_ or ignorance, we are liable to fall into all sorts of error). 2. But when intellection is directed by _vidyá_ or reason, its fallacy of the reality of the world, does not affect us in any manner, if we but reflect it as a display of Brahma himself, (that he is all in all); but we are liable to great error, by thinking the phenomenal world as distinct from Him. 3. As the opening of the eyes receives the sight of external appearance, the opening of intellection doth in like manner receive the erroneous notion of the reality of the phenomenal world. 4. What appears on the outside, being quite distinct from the nature of the inner intellect, cannot be a reality as the other; and therefore this unreal show is no more, than the dancing of a barren woman’s boy before one’s eyes. (Which is nothing).