38. We see every day the objects of our desire, presenting their fair forms to our view, like the comely faces of our beloved ones present before our sight, in the same manner as the sights in a dream and distant objects, are recalled to the mind of men; with their closed and half-shut eyes. (This is the doctrine of reminiscence which reproduces our long remembered bodies to us). 39. This world is said to be a creation of the thoughts of men, and appears to sight from habitual reflection of it, in the same manner as the sights in a dream, appear to the mind of a man in the day time. 40. The temporary world appears to be as lasting, as the river which appears in the sky under the burning sunshine. (Though in fact both of them are equally evanescent). 41. This inexistent earth also appears as existent in our cogitation, as there appears bundles of peacock's feathers in the sky to the vitiated or purblind eye. 42. It is only the vitiated understanding that dwells upon the beauties of creation, as the vitiated eye sight looks upon the various tinges in the sky. But to the clear sighted understanding the one is as evanescent, as the other is to the clear sighted eye. 43. The sharp sighted man is never led away by the display of worldly grandeur, as even the most timid man is never afraid of a tiger in his imagination. 43a. This great show of worldly grandeur can never mislead the penetrating sight of the wise, as a monstrous creature of imagination cannot terrify even the most timid. (Because the one knows the falsity of the show as well as the other does that of imaginary monster). 44. The wise man is never afraid of his imaginary world, which he knows to be the production of his own mind, from its nature of self-evolution _bahir mukhata_. (The mind is naturally possessed of both its power of self involution in the interior soul, as also that of its evolving itself in the form of the exterior world). 45. He that has stood in the path of this world, needs not fear for any thing in it, and he that is afraid of it for fear of falling into its errors, should learn to purify his understanding from all its dross and impurity. (Stretch your mind, and the world will appear to light, curb it in yourself and every thing will disappear from view). 46. Know Ráma, that the soul is free from the erroneous conception of the world, and from the errors which pervade all over it. Look well into these things, and you will have a nature as pure as your inward soul. 47. The soul is not soiled by impurity, as a pure gold is not spoiled by dirt; and though it may sometimes appear to be tarnished as copper, yet it soon resumes its colour after its dirt is cleansed or burnt away. Thus the world being a reflexion of the omnipresent Brahma, is neither an entity nor a nonentity of its own nature.