52. Until you feel a distaste for everything in this world, so long you cannot find any abatement of your desires in you. (It is better your desires to suppress, than toil and moil along to seek their redress).
53. There is no other means to elevate your soul, than depressing your desires to the lowest ebb (but the more you allow your wishes to grow and flow, the more you bind the soul and sink below).
54. If there be anything here, you think to be good for you; they serve at best but to bind your soul, and then disappear as the horn of a hare. (All tempting good, is as fleeting as a dream).
55. All earthly goods seem to be good, when they are untried and least understood; but the seeming something proves no such thing, or tends to your ruin at last. (All seeming good is positive evil).
56. All worldly existences prove to be nil, by the right reasoning (of Vedanta philosophy; though they are declared as real by Kapila, Kanada and others): but how they are real and what they are, whether self-existent or made, or permanent or temporary, (cannot rightly be known).
57. To say all worldly existences are self-existent, for having no prior cause assigned to them, nor being created in the beginning, would prove all that is existent, to be the increate and ever lasting supreme being itself.
58. There is no causality of sensible bodies, in the Being that is without and beyond the senses (the lord having no organ of sense, nor being perceptible by the senses as all material objects); nor is the mind the cause of sensible objects, (that have the six organs and are perceptible by them); the mind being but the sixth organ only.
59. How can the one unspeakable Lord, be the varied cause of these varieties of things, passing under various denominations. How can the reality have these unrealities in itself, and how can the Infinite Void, contain these finite solid bodies in it?
60. It is the nature of a plastic body to produce a thing of a plasmic from it, as the seeds of fruits bring forth their own kinds only; but how is it possible for an amorphous void, to produce solid forms from its vacuity, or the solid body to issue forth formless mind.
61. How can you expect to derive a solid seed from a void nothing, and therefore it is a deception to think the material world to be produced, from the immaterial and formless void of the vacuous intellect.