45. The wise man sees the cosmos and chaos as concomitant with each other, though appear as separate. The birth and death as well as prosperity and adversity are mere error, there is nothing else beside one infinity.
46. As one has no knowledge of the dream of another sleeping by his side, and as the adult man has no fear of yaksha like timid boy; and as a giant knows no Pisacha or demon, so the wise sees no insensible world before him (but all full of the Intellect of God).
47. The ignorant think the wise as fools, and the old barren woman thinks of her conception; so one unacquainted with the meaning of a word, attempts to explain its sense (all which is absurd).
48. The understanding is ever existent, and without having its beginning and end; and nature is known to exist ever since creation has began. The word mind is meaningless and is undivided and unbounded in its nature. (The mind or understanding is everlasting but nature is not so).
49. The understanding resembles the water of the sea, and the mind and intelligence are likened to its limpid waves; how can this fluid have an end, and what is the meaning of mind, but a shape of this psychic fluid. (Here is a similarity of Vasishtha’s intellectual liquid to Stahl’s psychic fluid).
50. For all error is useless, and live to your nature for your good; and being of the nature of pure understanding, you will become as perspicacious as the clear autumnal sky. (Here is Vasishtha’s vacuism again as the ultimate perfection of men).
51. After passing the three states of waking, dreaming and deep sleep (to the fourth state of turíya or nirvána insensibility), there is nomore any perception of the mind or mental operation to the abstracted yogi; and then the knowledge of the endless varieties of unrealities of creation, is blown away and lost in the sight of the everlasting One.
52. Forsake the endless chain of knowables, and be attached to thy nature of the solid intellect; because all things whether internal or external, are comprehended under its knowledge.
53. Say how can you separate the objects from the mind, as you do the seed, branches and fruits from one another; the knowables are unknowable without their knowledge, and knowledge is no known category (apart from the mind).
54. The endless varieties and particulars are still and quiet in the Divine soul, which is the only entity and manifest of itself as all. The objects being but ideas in the mind and this being a negative also, they are all but errors of the brain. (The mind and its objective ideas being dependent to and identic with one another, the conception of them is altogether erroneous).