7. Therefore the meditation which is accompanied with self-extinction and forgetfulness of one’s self, and the remaining of the moving and quick in the manner of the quiet and dead, is the calm tranquility of holy saints, which ever the same, unaltered and without decay.
8. Therefore, ye wise men, do not trouble yourself as the unwise with the discrimination of unity and duality, and the propriety or impropriety of speech, all which is wholly useless and painful frivolity.
9. The covetous man with his thickening desires, meets with a train of ideal troubles, gathering as thickly about him, as the thronging dreams assailing his head at night. These proceeding from his fondness of outward and visible objects, and from the fond desires inwardly cherished within his heart, grow as thickly upon him as the creation of his wild fancy.
10. But the meek man of moderate desire, remains dormant in his waking state (as a waking sleeper); and does not feel the pain or fear the pangs of his real evils, by being freed from his hankering after temporary objects.
11. Hence the desire being moderated and brought under proper bounds, bears resemblance even to our freedom from its bonds; as we get rid of our once intense thought of something, by our neglect of it in course of time and changing events.
12. The entire curtailment of desires, is sure to be attended with liberation; as the total disappearance of frost and clouds from the sky, leaves the empty vacuum to view.
13. The means of abating our desires, is the knowledge of ego as Brahma himself (and particular person or soul); and this knowledge leads to one’s liberation, as study of science and association with the wise, serve to convert ignorant men to sapience and knowledge.
14. In my belief there is no other ego but the one Supreme ego, and this belief is enough to bring men to the right understanding of themselves, and make their living souls quite calm and tranquil, and dead to the sense of their personality and self-existence.
15. The world appears as a duality or something distinct from the unity of God, just as the motion of the wind seems to be something else beside the wind itself, or the breathing as another thing than the breath; but this fallacy of dualism will disappear upon reflection of “how I or any thing else could be something of itself” (and unless it proceeded from the One everlasting unity).
16. That I am nothing is what is meant by extinction, and why then remain ignorant (of this simple truth); go, associate with the wise and argue with them, and you will so come to learn it (i.e. this truth).