40. This world is produced from it, and likens to the waters of the mirage. It manifests itself in the forms of its fleeting thoughts, which are as false as the appearance of secondary moons in the vapours. 41. The thinking principle is generally believed as something intermediate between the positive and negative, or real and unreal, you must know it as such and no other (_i.e._ neither material as the body, nor immaterial as the soul, but a faculty appertaining to the nature of both). 42. That which is the representative of all objects is called the mind: there is nothing besides to which the term mind is applicable. 43. Know volition to be the same as the mind, which is nothing different from the will, just as fluidity is the same with water, and as there is no difference between the air and its motion in the wind. (The inseparable property answering for its substance). 44. For wherever there is any will, there is that attribute of the mind also and nobody has ever taken the will and the mind for different things. 45. The representation of any object whether it is real or unreal is mind, and that is to be known as Brahma the great father of all. 46. The incorporeal soul in the body is called the mind, as having the sensuous knowledge or everlasting ideas of the corporeal world in itself. (_i.e._ The sentient and thinking soul is the same with mind). 47. The learned have given the several names of ignorance, intellect, mind, bondage, sin and darkness, to the visible appearance of creation. 48. The mind has no other image than that (of a receptacle and reflector of the ideas) of the visible world, which, I repeat to say, is no new creation (but a reflexion of the mind). 49. The visible world is situated in an atom of the great mind, in the same manner, as the germ of the lotus plant is contained within its seed. 50. The visible world is as innate in the all-knowing mind, as the light is inherent in the sun-beams, and velocity and fluidity are inborn in the winds and liquids. 51. But the visionary ideas of the visibles are as false and fleeting in the minds of their observers, as the form of a jewel in gold, and water in the mirage; and as wrong as the foundation of a castle in the air, and the view of a city in a dream. SECTION III. KAIVALYA OR MENTAL ABSTRACTION. 52. But as the phenomenals appear as no other than real to their observer, I will O Ráma! cleanse them now from thy mind as they do the soil from a mirror. 53. As the disappearance of an appearance makes the observer no observer of it, know such to be the state of the abstraction of the mind from whatever is real or unreal in the world. (This is called _Kevalíbháva_ or _non-chalance_ of all things). 54. This state being arrived, all the passions of the soul, and the desires of the mind, will be at rest, as torrents of rivers at the calm ensuing upon the stillness of the wind.