11. It is not by our understanding this bliss, nor can we have any knowledge of it by our percipience; neither is there any knowledge whereby we may know, the unknown one which is alone to be known. (Here is a pun and play of the word bódha or knowledge, which is explained in the gloss to a great length). 12. It is a knowledge that rises of itself, and a waking of the soul resembling its somnolence; it throws a light as that of the midday sun in the inmost soul, and is neither confined in or absent from any place or time. (_i.e._ The full blaze of spiritual light, fills the soul at all times and places or as Pope says: It wraps my soul, and absorbs me quite). 13. It is after the subsidence of all desire within, and desistance from all actions without accompanied with one’s desistance from all wishes, that this stillness attends upon the enlightened soul. 14. The saint of awakened understanding, that is confined in himself, and absorbed in his meditation; is neither inclined to the prurience of any thing, nor to the avoidance of aught whatever. (“Have what I have, and dare not leave, enamoured of the present day.” Young). 15. In this state of rapture, the mind of the saint, though in full possession of its mental faculties; remains yet as fixed and inactive, and unmindful of all worldly things and bodily actions; as a burning taper, that consumes itself while illumes others, without any shaking or motion of its own. (_i.e._ Thoughtful and inactive). 16. The soul becomes as Viswarúpa or incorporated with the world, in its condition of thoughtfulness, when it is called the Viswátma or the mundane soul; or else it is said to be situated in the state of the immense void of Brahma, when it is devoid of and unoccupied with its thoughts. Hence creation and its cessation, both appertain to the Divine Intellect, in its states of activity or thoughtfulness and its wants or stupor. 17. He who is enrapt in divine ecstasy, and settled in his belief of the identity of the Deity with his excogitation of him, remains closely confined in himself with his rapture and secure from distraction of his mind (and perturbation of worldly thoughts). 18. He who relies only in the cogitation of his self, regardless of all other things in the world; comes to find the reality of his self-cognition alone, and else beside, to be as _nil_ as empty air. (Literally: as empty air is not distinct from vacuity). 19. The man of enlarged understanding, has an unbounded store of knowledge in himself; but this ultimately ends in the knowledge of the unspeakable one. (The end of all knowledge is the knowledge of God). 20. It is therefore in our quietism, that we feel the very best entity of our consciousness, to be either dormant or extinct; and this state of tranquility of the mind, is unutterable in words.