11. It is the entire forgetfulness of the world, which is styled liberation, and which can not be had from attachment to what is desirable or aversion of the undesirable.
12. It is difficult to effect an entire negation, both of one’s subjective as well as objective knowledge of his self, and the existence of the outer world; and yet no body can be freed without obliteration of both.
13. As the fallacy of taking a rope for a snake, is not removed until the meaning of the world snake, is known to be inapplicable to the rope; so no one can have rest and peace of his mind, unless he is convinced of the illusive nature of the world.
14. One party, who is at peace with himself (by his abandonment of the world), can not be wholly at rest without divine knowledge; as the ghost of his inward ignorance, may overtake him after his getting rid of the devil of worldliness.
15. The world is certainly a monster in itself without the knowledge of its Author; but the difficulty of knowing the first cause, has rendered it an impassable wilderness.
16. Lílá said:—If reminiscence be the cause of one’s reproduction, then say, O goddess! what were the causes of the birth of the Bráhmanic pair, without the vestiges of their past remembrance.
17. The goddess replied:—Know that Brahmá the first progenitor of mankind, who was absolute in himself, did not retain any vestige of his past remembrance in him.
18. The first born, who had nothing to remember of a prior birth, was born in the lotus with his own intelligence—chaitanya; (and not because of his remembrance).
19. The lord of creatures being thus born by chance of his own genius or creative power, and without any assignable cause or design on his part, reflected within himself “now I am become another and the source of creation.”
20. Whatever is thus born of itself, is as it were nothing and never produced at all, but remained as the absolute intellect itself in nubibus (chinnabhas).