49. One having no knowledge that “the world is the same with the Supreme spirit,” is always subject to misery; but the negation of the visibles as distinct from God, gives us both the pleasure of our enjoyments here, and our liberation in future.
50. It is ignorance to say the water is one thing and its wave is another; but it shows one’s intelligence, who says they are the one and the same thing.
51. The vanities of the world, are fraught with sorrow, therefore discard all its appendages from thee. The abandonment of superfluity, will conduce to thy attainment of wisdom at last.
52. The mind being composed of vain desires, is an unreality in itself; say therefore, O Ráma! why should you sorrow for something which in reality is nothing.
53. Do you, O Ráma! look upon all things as traps set to ensnare the soul; and regard them with the eye of an unkind kinsman looking upon his relatives, with an eye of apathy and unconcern.
54. As the unkind relative is unconcerned with the joys and griefs of his relations; so shouldst thou remain aloof from all things, by knowing the falsehood of their natures.
55. Rely on that eternal Spirit, which is infinite knowledge and felicity, and which is between the viewer and the view (i.e. betwixt the noumenon and the phenomenon). The mind being fixed to that truth, will adhere to it as clay, after the swiftness of its flight is at an end.
56. The airy flight of the mind being restrained, the sluggish body must cease to run about; and the cloud of the dust of ignorance, will no more spread over the city of the world.
57. When the rains of our desires are over, and the calmness of the mind is restored; when the shuddering coldness of dulness has fled, and when the mud of worldliness is dried up:—
58. When the channel of our thirst is dried up, and the drinking pots are sucked up and emptied; when the forest of the heart is cleared, and its brambles are rooted out, and the frost of false knowledge has disappeared:—