62. The demoniac princes Vali, Namuchi, Vritra, Andhaka, Mura and others, lived quite liberated in their lives; though they acted as unwisely, as if they were elated by their ambition and passions. 63. Therefore the existence or disappearance of the passions, in the conduct of any body, makes no difference in his spiritual character; but it is the pure vacancy of the human soul and mind, that constitutes his liberation in this world. 64. Being possest of the knowledge of God as pure vacuum, the living liberated person is assimilated to the likeness of vacuity itself; and is freed from the duality of thinking himself otherwise than the divine spirit. (The sense of self personality, is lost in the knowledge of the universality of the divine soul). 65. He is conscious of the fallacy of phenomenal appearances, which he knows to be no more than as the variegated rainbow reflected in empty air (by the ineffable light of the glory of God). 66. As the various colours are seen to shine in the rainbow, in the field of empty air; so these myriads of brilliant worldly bodies, are but vacuous particles appearing in infinite space. (The great worlds are as minute atoms in the sight of great God). 67. This world is an unreality, appearing as a reality in view; it is unborn and increate, and yet it is irresistibly conspicuous to our sight, like the appearance of the sky in the empty firmament. 68. It is without its beginning or end, and yet appearing to have both of these; it is a mere void, and seeming as a real substantiality; it is increate, and yet thought to be a created something; it is indestructible, though thought to be subject to destruction. 69. Its creation and destruction are phenomena occurring in the vacuous essence of God, as the structure of a wooden post and statue, takes place in the substance of the wood. (Here the Divine essence is considered as the material cause of the world, and the one being void the other is considered equally void also). 70. The mind being freed from its imagination, and drowned in deep meditation (samádhi), as in the state of a sleepless sleeper; it comes to the sight of an even intellectual vacuity, engrossing the sights of all the worlds, as if absorbed in it. 71. As a man passing from one place to another, is unmindful of the intermediate scenes; so the attention being directed solely to the sight of the intellectual void, the thought of all the world and other existences is wholly lost in the same. (Such sight of the single point in view is called the _sakhá chandra darsana_. _Nyáya_). 72. In this state of intense meditation, the thought of a duality is lost in that of the unity; and this idea of oneness disappears in that of a vast void, which terminates to a state of conscious bliss (which is the _summum bonum_ of yoga philosophy).