7. When the human mind is thus elevated and expanded beyond all limits, it then approaches the divine mind, and is assimilated to it. (This extinction is called its nirvána).
8. Any one who has arrived to this state, may well think in himself to be able to effect whatever was done by the Gods Brahmá, Vishnu, Indra (by his intellectual body Varuna and others; who were of such elevated souls and minds).
9. Whatever acts are attributed to any of the Gods or other persons, is no more than the display of divine pleasure in that form.
10. Whoso is assimilated to the divine intellect, and has become deathless and unmindful of his mortal state, has a share of supreme felicity for his enjoyment, which bears no comparison: (unspeakable delight attends on the soul of the spiritualist).
11. Continue to think this world as neither a vacuum nor a plenum; nor a material or spiritual substance. It is neither an intellectual being, nor a quite insensible thing.[5]
12. By thinking in this way, you will have composure of your disposition, or else there is no separate place or time or condition for your liberation or salvation.
13. It is by the absence of our egoism and ignorance, that we get rid of our personal existence, and it is our contemplation of the nature of God, and his presence before us in our meditation (sákshat kára) of him, that constitutes our moksha or liberation.
14. It is the even delight and perpetual tranquillity of the soul, that constitutes our bliss and liberation; and these are to be obtained by means of calm and cool reasoning in the sense of sástras, avoiding all impatience and fickleness of our mind and temper, and the pleasure derived from our taste in poetry and light studies and trifling amusement. (It requires us to be free from the fluctuations of our desires and options of which there is no end).