46. That which is seated in the midst of the intellectual light of the soul, and what is situated in the midst of the etherial light of the sun, and that which is in the midst of our visual light, is verily the form of the Supreme. (This passage admits of an occult interpretation in the Yoga system).
47. The soul which is the witness of our knowledge, of solar and visual lights and darkness, is without beginning and end, and is the form of the Supreme.
48. He who manifests this world to us, and keeps himself hidden from view, be he the same with or distinct from the world, is the form of the Supreme.
49. Who though full of activity, is sedate as a rock, and who though not a vacuum (being the plenum of all), appears yet as an empty vacuity, such is the form of the Supreme.
50. He who is the source and terminus of our triple consciousness of the knower, known and knowledge (i.e. from whom they rise and in whom they set by turns); is most difficult of attainment.
51. He who shines forth with the lustre of the triple conditions of the knowable, knower and their knowledge, and shows them to us as a large insensible mirror, is verily the form of the Supreme, who is here represented not as the cause—nimitta, but as the source—vivarta of the triple category.
52. The mind that is liberated from bodily activities (as in the waking Jagrat state) from its dreaming (as in the swapna or sleeping state), and is concentrated in the intellect (as in the state of susupti or sound sleep), and abides alike in all moving as well as unmoving bodies (as in the turíya or fourth state of the soul), is said to remain in the end of our being.
53. The intelligent mind which is as fixed as an immovable body, and freed from the exercise of its faculties, is comparable with the Divine Mind.[10]
CHAPTER XI.
Spiritual View of Creation.
Ráma said:—Tell me, O Bráhman, wherein this world abides at its last dissolution, when it does not retain its present form, nor this resplendent show (as we see in it now).