Knowledge (Jñāna) of truth is liberation (moksha). The living being that has known the truth, is freed from transmigration as by his liberation also. (The three words mukti, moksha and jnāna imply the same thing).

The grounds of knowledge comprise the desire of becoming good—subhechhā, and this good will is the first step. Then comes discretion or reasoning (vichāranā) the second, followed by purity of mind (tanu-manasa), which is the third grade to the gaining of knowledge. The fourth is self reliance as the true refuge—Sattā-patti, then asansakti or worldly apathy as the fifth. The sixth is padārthabhāva or the power of abstraction, and the seventh or the last stage of knowledge is turya-gati or generalization of all in one. Liberation is placed at the end of these, and is attained without difficulty after them.

Attend now to the definitions of these steps.

First of all is the desire of goodness, springing from dispassionateness to worldly matters, and consisting in the thought, “why do I sit idle, I must know the Sāstras in the company of good men”.

The second is discretion, which arises from association with wise and good men, study of the Sāstras, habitual aversion to worldliness, and consists in an inclination to good conduct, and the doing of all sorts of good acts.

The third is the subduing of the mind, and restraining it from sensual enjoyments; and these are produced by the two qualities of good will and discretion.

The fourth is self-reliance, and dependence upon the Divine spirit as the true refuge of this soul. This is attainable by means of the three qualities described above.

The fifth is worldly apathy, as it is shown by one’s detachment from all earthly concerns and society of men, by means of the former quadruple internal delight (which comes from above).

By practice of the said fivefold virtues, as also by the feeling of self-satisfaction and inward delight (spiritual joy); man is freed from his thoughts and cares, about all internal and external objects.

Then comes the powers of cogitation into the abstract meanings of things, as the sixth step to the attainment of true knowledge. It is fostered either by one’s own exertion, or guidance of others in search of truth.

Continued habitude of these six qualifications and incognition of differences in religion, and the reducing of them all to the knowledge of one true God of nature, is called generalization. (Because all things in general, proceed from the one and are finally reduced in to the same). This universal generalization appertains to the nature of the living liberation of the man, who beholds all things in one and in the same light.

Above this is the state of that glorious light, which is arrived by the disembodied soul. Those fortunate ones, who have arrived to the seventh stage of their knowledge, are those great minds that delight in the light of their souls, and have reached to their highest state of humanity. The living liberated are not plunged in the waters of pleasure and sorrow, but remain sedate and unmoved in both states; they are at liberty either to do or slight to discharge the duties of their conditions and positions in society. These men being roused from their deep meditation by intruders, betake themselves to their secular duties, like men awakened from their slumber (at their own option). Being ravished by the inward delight of their souls, they feel no pleasure in the delights of the world; just as men immerged in sound sleep, can feel no delight at the dalliance of beauties about them.