22. It is the wavering understanding that causes these differences, which disappear of themselves, after the mind resumes its steadiness in the unity of the Deity, wherein it is lost at last, as the oblation of butter is consumed in the sacred fire.
23. There is no more any vacillation or dogmatism, nor the unity or duality, after the true knowledge of the deity is gained; when all distinctions are dissolved in an indistinct intellect, which is as it is and all in all.
24. When it is known from the sum and substance of all reasoning, that it is the one Intellect, which is the subject of all appellations which are applied to it; there remains no more any difference of religious faith in the world. (That is one and all, is the catholic religion of all).
25. Difference of faith, creates difference in men; but want of distinction in creed, destroys all difference, and brings on the union of all to one common faith in the supreme being.
26. Ráma, you see the variety from your want of understanding, and you will get rid of the same (and recognise their identity), as you come to your right understanding; ask this of any body and you will find the truth of what I say and be fearless at any party feeling and enmity. (Confession of faith in one Divinity, that is acknowledged and adored by all alike, is the root of catholicity, and brings on unity in philosophy of religion).
27. In that state of fearlessness, the Brahmavádí finds no difference in the states of waking, dreaming, sound sleep or the fourth stage of devotion; nor in his earthly bondage or liberation from it, all which are equal to him. (So says the sruti:—The Brahmavádí is ever blest and is afraid of nothing in any state of life, in all of which he sees the presence of his God).
28. Tranquillity is another name of the universe, and God has given his peace to everything in the world; therefore all schisms are the false creations of ignorance, as none of them has ever seen the invisible God.
29. The action of the heart and the motion of the vital air, cannot move the contented mind to action; because the mind which is devoid of its desire, is indifferent about the vibrations of his breath and heart strings.
30. The intellect which is freed from the dubitation of unity and duality, and got rid of its anxious cares and desires; has approached to a state, which is next to that of the deity.
31. But the pure desire which subsists in the intellect, like the stain which sticks to the disk of the moon; is no speck upon it, but the coagulation of the condensed intellect. (As the fluid water is congealed in the forms of snow and ice).