33. The knowledge of one’s erroneousness makes him get out of his error, as the error of dreaming is lost, upon one’s coming to the knowledge, that all he beheld was but a mere dream.
34. It is the extenuation of our desires, that lessens our attachment to the world (and the vice versa); the desire is a great demon, which must be destroyed by the wise man.
35. As the madness of men, is increased by their habitual ravings; so it is by their constant practice of sobriety, that the giddy insanity of man comes to be abated.
36. As the passing human body, is taken in its corporeal sense in thought; so it is taken in a spiritual sense also by the learned, by virtue of its understanding or intellectual powers or faculties.
37. The passing or subtile body, having taken the form of the living soul; is capable of being converted into the state of Brahma; by the intense culture of its understanding. (But it is argued and objected that).
38. If anything is produced according to its substance, and if any body thinks himself according his own understanding; how is it then possible for a material being, to take itself in a spiritual sense.
39. Logomachy rather increases the doubts, but following one’s advice, the error is removed off; as devil is removed off by chaunting the mantras only, rather than knowing the meaning of them.
40. The world being thought as identic with its thought (or conception in the mind), it is believed to be an immaterial and bodiless substance; until at last its substantivity is lost in the vacuity of the Intellect. (So says the sruti:—The world is the bodiless and unsullied spirit).
41. The mind being quite at rest from all its internal and external thoughts, the real spiritual nature of the soul then appears to light; and manifest itself in the form of the cool and clear firmament, which must be laid hold upon for one’s rest and refuge.
42. The wise man will perform his sacrifice with knowledge, and plant the stakes of his meditation in it; and at the conclusion of his all-conquering sacrifice (Vishajit) offer his relinquishment of the world (sarva tyága) as his oblation to it. (Because whoso wishes to overcome the world, needs first to make an offering of it in his holy sacrifice).