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.
55. It is impossible that things having the forms of space, earth and air (i.e. material objects) will present the same features in the clear light (of induction), as they do to our open sight.
56. Thus when the observer comes to know the unreality of the phenomena of the three worlds, as well as of his own entity, it is then that his pure soul attains to the knowledge of kaivalya or solity of divine existence.
57. It is such a mind that reflects the image of God in itself as in a mirror; while all others are as blocks of stone, and incapable of receiving any reflexion at all.
58. After suppression of the sense of ego and tu (or both the subjective and objective knowledge), and the error of the reality of the outer world the beholder becomes abstracted and remains without vision of external things in his sitting posture.
59. Ráma rejoined:—If the perception of entity is not to be put down, nor an entity become a non-entity nor when I cannot view the visibles (which are the causes of our error), as non-entities;