23. The knowledge of the world, ego and tu (as separate existences) is said to be an erroneous view of the soul (which is one and the same in all); and there can be no liberation of one, as long as he labours under this blunder of bheda-jnána or knowledge of individualities. (This is called savikalpa-jnána or cognition of biplicity, which cannot lead to Kaivalya mukti or the felicity derived from a knowledge of universal unity).
24. To say that the soul is neither this nor that (nedam-nedam) is but false logomachy, which cannot come to an end. The discrimination of alternatives serves only to increase the ardour for the visibles. (i.e. The ardour of induction spreads the infection of materialism. The idle neti-neti and tanna-tanna of Vedanta Philosophy is mere amphilogy and prevarication of both, as idem et non idem).
25. It is not to be obtained by sophists by the chopping of logic or by pilgrimage or ceremonial acts, any more than by a belief in the reality of the phenomenal world. (All these are observances of the esoteric faith and blind persuasion, but do not appertain to the science of esoteric spiritualism. Gloss).
26. It is hard to avoid the sight of the phenomenal world, and to repress one’s ardour for the same. But it is certain that, the visibles can not lead us to the Reality, nor the Real mislead us to unreality (i.e. the spiritual and physical knowledge are mutually repugnant to each other).
27. Wherever the invisible, inconceivable and intelligent spirit is existent, there the beholder views the visible beauty of God shining even in the midst of atoms. (i.e. Every particle of matter manifests the beauty of its maker; unless there be a dull material object to intercept the sight of the intelligent soul).
28. The phenomenal world has its rise from Him, yet those ignorant people that depart from Him to the adoration of others, resemble fools, that forsake rice to feed upon gruel. (i.e. They take the shadow for the substance).
29. Although this visible world is apparent to sight, yet O Ráma! it is but a shadow of that Being, who resides alike in the smallest atom as in the mirror of the mind, that receives the image of the largest as well as minutest things. (Compare. As full and perfect in a hair as heart. Pope.)
30. The spirit is reflected in every thing like a figure in the mirror, and it shines equally in rocks and seas, in the land and water, as it does in the mirror of the mind. (compare: Wherever I cast my eyes, thy beauty shines).
31. The visible world is the scene of incessant woes, births, decay and death, and the states of waking, dreaming and sound sleep, are presenting by turns the gross, subtile and evanescent forms of things for our delusion.
32. Here I sit in my meditative mood (anirúdha), having wiped off the impressions of the visibles from my mind; but my meditation is disturbed by the recurrence of my remembrance of the visibles: and this is the cause of the endless transmigrations of the soul. (i.e. The reminiscence of the past is the cause of our everlasting bondage in life).