29. If the existence of spirits be granted, from the common belief of mankind in them; then why should not the doctrine of a future state of the dead, be received as true upon the testimony of the sástras?
30. If the prepossession of a person’s being possessed on a sudden by an evil spirit, be any ground of his reliance in it, why then should he not rest his belief in his future state, wherein he is confirmed by the dogmas of the sástras?
31. Whatever a man thinks or knows in himself, he supposes the same as true at all times; and whether his persuasion be right or wrong, he knows it correct to the best of his belief.
32. A man knowing well, that the dead are to live again in another world, relies himself fully upon that hope; and does not care to know, whether he shall have a real body there or not.
33. Therefore it is the nature of men, to be prepossessed with the idea of their future existence; and next their growing desire for having certain forms of bodies for themselves, leads them to the error of seeing several shapes before them.
34. It is then the abstaining from this desire, that removes the maladies of our errors of the looker, looking and the look (i.e. of the subjective and the objective); while the retaining of this desire leads us, to the viewing of this apparition of the world ever before us.
35. So it was the feeling of desire at first, which led the supreme spirit of Brahmá to the creation of the world; but its abandonment causes our nirvána-release, while its retention leads us to the error of the world.
36. This desire sprang at first in the Divine mind of Brahmá, and not in the immutable spirit of Brahma; and I feel this desire rising now in me, for seeing the true and supreme Brahma in all and every where.
37. All these knowledge that you derive here from, is said to form what is called the nirvána-extinction by the wise; and that which is not learnt herein, is said to constitute the bondage of the world.
38. This is the true knowledge to see God every where, it is self-evident in our inmost soul, and does not shine without it; (for all without is error and ignorance—avidyá).