32. Ráma replied:--O venerable sir, I am so bewildered in the error of my consciousness, that I know not what other question I am here to make; I am not so enlightened as the learned, to argue any more on this point. 33. Vasishtha replied:--Do not desist, O Ráma, from making your inquiries concerning the causality of Brahma; until you are satisfied with the proof of his causelessness, as they test the purity of gold on the stone; and then by knowing this, you will be able to repose yourself, in the blissful state of the supremely Blest. 34. Ráma rejoined:--I grant sir, as you say, that there is no creation for want of its cause, but tell me now whence is this my error of the thinkable and its thought (so rooted in me that I can not get rid of it). 35. Vasishtha replied:--There is no error in the belief of the uncaused creation, and in its perfect calmness; but it is for want of your habit of thinking it so (and your bias of the reality of the world), that really makes you so restless. 36. Ráma rejoined:--Tell me sir, whence rise this habit as well as the desuetude of this mode of our thinking; and how does our rest proceed from the one, and our disquiet from the other mode of thought. 37. Vasishtha replied:--Belief in the eternal God, breed no error in that of the eternity of the world; it is the habit of thinking it otherwise, that creates the error of creation. Be you therefore as sound in your mind, as the solid minded sages have been. 38. Ráma rejoined:--Please to tell me sir, in your preaching of these lectures to your audience, what other mode of practice there may be, in our attainment of a quietude like that of the living liberated sages. 39. Vasishtha replied:--The lesson that we preach, is to know one’s self as Brahma and resting in the spirit of Brahma; and this knowledge is sure to release the soul, both from its longing for liberation, as also from its dread of bondage in this world. 40. Ráma rejoined:--This doctrine of yours, by its all negative distinctions of our knowledge of time and space, and of our actions and thing, serves to drive away our consciousness of all existence whatsoever from the mind. 41. Vasishtha replied:--Yes, because all our objective knowledge, of the distinctions of time and place and of actions and things in our minds; is the effect of our ignorance of the subjectivity of the soul, beside which there is no other substance--before the liberated spirit. 42. Ráma rejoined:--The absence of our knowledge of an intelligent agent, and also of an intelligible object; deprives us altogether of any intelligence at all; the impossibility of the union of the unity and duality together, must preserve our distinct knowledge of the knowing principle and the known or knowable object. (The transitive verb to know must have an object, and cannot like a neuter or intransitive verb, be confined to or reflect upon its agent. Gloss).