61. The viewer looking into the invisible being within himself, comes to see the soul; but he who looks on the outside with his open eyes, comes to view the unreal as real.
62. Therefore whoever looks into the soul (as the true reality), can never view the false phenomena as realities as others do.
63. It is the internal sight of the intellect that looks into the inward soul, which is without all desires; while the external eyes are mere organs to look upon the false appearance of outward objects. (i.e. The eye of the mind, is the true eye to see the real nature of the soul; but the outer eyes are no eyes, that feed only upon the falsities of nature).
64. There can be no object of sight, unless there is a looker also, as there can be no child without its parent. This duality (of their mutual dependence upon one another), proceeds from the want of knowledge of their unity. (i.e. The viewer, the view and the vision (drashtá, drishya and darsana), being one and the same thing, as the parent and the offspring, and the seed and its sprout, are the same substance. The doctrine of the Vedantic unity, thus attempts to reduce and unite all varieties to their primitive simplicity).
65. The viewer himself becomes the view as there can be no view without its viewer. No body prepares any food, unless there be some body to feed upon it. (It is the agent that makes the act, as there can be no act without its agent).
66. It is in the power of the intellect (imagination), to create the views of its vision; as it lies in the capacity of gold, to produce all the various forms of jewellery. (i.e. Fancy paints and moulds itself in many colours and shapes. The creations of phantasy are mere phantoms—phantasia et phantasmos).
67. The inanimate view never has nor can have the ability of producing its viewer; as the golden bracelet has no power of bringing the gold into being.
68. The intellect having the faculty of intellection (chetana), forms the thoughts of intelligibles (chetyas) within itself, which however unreal are erroneously viewed as real entities by its intellectual vision to its own deception, as it is caused by the appearance of jewellery in gold.
69. That the viewer (the divine intellect), being transformed to the view (of the visible world), is no more perceptible in it, than as the jewelery of gold and not gold itself. (i.e. The formal part of the world and jewel, hides the material part of the intellect and gold which formed them).
70. Thus the viewer becoming the view (i.e. the subject being turned to the object), still views himself as the viewer; as gold transformed to a jewel, is always looked upon as gold.