32. Until there is an end of the sight of the visibles, and an oblivion of the remembrance of past events; and a cessation of _avidyá_, ignorance and delusion, it is hard to be attained. (_i.e._ A slave to this world and errors, is never emancipated in this life--_jívan mukta_). 33. The ignorant have a belief, in whatever is quite unknown to us; since they can never conceive whatever is imperceptible to their senses (_i.e._ whose minds never rise beyond sensible objects.) 34. The enlightened are unacquainted with the gross errors, which lurk in the darkness of ignorant minds; as the ever luminous sun, knows nothing of what passes in the gloom of night. 35. Whatever likeness of any thing, ever appears to be impressed in the mirror of the mind; the same being habitual to thought, as any thing studied or stored in the mind, receives the name of reminiscence from its impression in the memory. 36. But these glaring impressions in the imagination, being rubbed out of the mind like the colours of a painting, there remains no more any tinge of the mistaken world therein, as in the clear minds of the learned. 37. The mirage shows the appearance of water in it, which is a mere delusion and never true; so is the dream that shows this creation to view, which is no more in reality than a false vision. 38. It is the vacuous Intellect, which contains the creation in it; and shows its representation in ourselves; thus the world appears in the void of the Intellect only, and not any thing as fallen or detached from it. (It is a picture in the plate of the mind). 39. The supreme soul shows this form in itself, and makes its unreality appear as a reality unto us; and though this form was manifested at the beginning, yet it is no more than the display of an unreality. (_i.e._ Being seen in God it is real, but without him it is unreal and nothing). 40. Then say, whence and where is this world, with all its pleasant as well as unpleasant things; it is never anything of a plastic form, nor an appearance proceeding from reminiscence. 41. The world having no cause (either material or instrumental), in the beginning, appears as the very form of the supreme, it is to our woe only, that we view its visible form, or search in our memory (for a pristine pattern of it). 42. Both of these views are wrong, and tend to our bondage in the world; but the view of its voidness in the vacuity of the Intellect, is the only means to our release and liberation from it. 43. The view of the apparent world in its vacuous form, and as situated in the vacuity of the Intellect, and its identity with _swarúpa_ or self same spirit of God, and as undetached in their essence from the divine essence (is the only means of our liberation herein).