8. When guessing knowledge is no better than a dream of the world; so ocular authority is more strong than inocular one. 9. It is better to judge the soul and other attribute by near example, than by the far off; otherwise it is like a fall from the top of a hill in a dream. 10. Perfect insensibility is entire inertness, and a changeless state of body and mind; while the nature of the world, and the state of things herein, are incessantly restless and changeful; therefore it is incapable to conduct _samádhi_ or intense meditation in either of these two states. 11. Meditation in worldly life, must be too sensitive and variable; while its intensity or trance stupifies a man to a stone; but true liberation consists neither in the changeableness of mind, nor in its stone like insensibility. 12. I think nothing is obtainable from the stone like apathetic trance, as there is nothing to be <had> from the drowsy stupor <for> anybody. (Hence both fickleness as well as mental torpor are repugnant to meditation and self-liberation). 13. It is therefore by means of consummate knowledge only, that reasoning men can dispel their ignorance; and there is no chance of his being born again, who has secured his liberation in his life time. 14. Inflexible abstraction is said to have no bounds, and it consists in sitting steadfast in profound meditation, without distraction or diversion, such a posture is said to be all illuminating, or eternal sunshine to the Yogi. 15. It is called the endless hypnotism or absorption of the soul, and is the fourth or last state of contemplativeness. It is also styled as _nirvána_ self-extinction, or losing one’s self in his reveries; and this is what they designate _moksha_ or liberation from all bonds and cares of the world. (This is the abstract Platonism of the ancients). 16. It is the density or depth of pansophy, and the intensity of excogitation; and there being an entire absence of the retrospect of the phenomenals in it, it is known as the state of perfect transcendentalism or glory. 17. It is not the stone like inertness of some philosophers (Gautama and Kanada), nor the hypnotism or sound sleep of others (Hiranya garbas); it is neither the unoptativeness or want of option of the Pátanjalas, nor is the inexistence or utter annihilation of the Buddhist. 18. It is the knowledge of Brahma as the prime source of all, and nihility of the visible creation; it is knowing God as all and yet nothing that exists; and therefore it is to know Him as He is--in his all pervading spirit. 19. It is the consummate knowledge of all (as nothing), that gives us our positive rest of _nirvána_ (in our nothingness); and in knowing that the world as it is, equal to its inexistence.