41. The mind employed in some other thought and inattentive to the present discourse, finds it as a detached piece of wood dissevered by an axe. (The presence of the mind joins the parts of a lecture, as its inadvertence disjoins them from their consecutive order).
42. A man sitting at home, and thinking of his standing on the precipice of a mountain, or falling into the hollow cave below, shudders at the idea of his imminent danger: so also one is startled at the prospect of a dreary desert even in his dream, and is bewildered to imagine the vast deep under the clouds. (See Hume on the Association of Ideas).
43. The mind feels a delight at the sight of a lovely spot in its dream, and at seeing the hills, cities and houses stretching on, the clusters of stars shining in the extended plain of the sky. (Objects which are pleasurable or painful to the sight, give pleasure and pain to the mind, when it is connected with that sense).
44. The restless mind is busy to stretch many a hill and dale and cities and houses in our dreams, as these are the billows in the vast ocean of the soul.
45. As the waters of the sea display themselves in huge surges, billows and waves, so the mind which is in the body, displays itself in the various sights exhibited in our dreams. (Meaning, the dreams to be transformations (Vikáras) of the mind, like the waves of the water).
46. As the leaves and branches, flowers and fruits are the products of the shooting seed; so every thing that is seen in our waking dreams, is the creations of our minds.
47. As a golden image is no other than the very gold, so the creatures of our living dreams, are not otherwise than the creations of our fanciful mind.
48. As a drop or shower of rain, and a foam or froth of the wave, are but different forms of water; so the varieties (manatá), of sensible objects are but formations of the same mind. (Lit. formations or transformations of the mind).
49. These are but the thoughts of our minds, that are seen in our waking dreams; like the various garbs which an actor puts on him, to represent different characters in a play.
50. As the king Lavana believed himself to be a chandála for some time, so do we believe ourselves to be so and so, by the thoughts of our minds.