60. God being the all pervading spirit of nature, is verily seen in the spirit of every body; and as he is ubiquitous, his omnipresence is present in every thing in all places. (This doctrine is the source of pantheism, and gives rise to universal idolatry, which adores the presiding spirit of the idol, and not the idol itself).
61. God that shines is the living soul of every body, resides also in the soul of that soul, as also in all the living souls and mind which are contained within the body of another. (Such as in living beings born inside the body of another).
62. One living being in born in another, and that again within another, like the coatings of plantain trees, which grow one under the other over the inmost pith. (So God is the inmost marrow of all external lives and souls, which are as crusts of the same).
63. By reverting the cognition of visibles, to the recognition of their essence (tanmátra) in the invisible plenum, we get rid of our error of the reality of the formal world, as we do of the ornament in the material gold. (i.e. The substances of gold is the material cause of the formal and changeable jewels). Gloss. The knowledge of the consequent (parák) and antecedent (pratyak), must blend in that of the sameness (samáni) of both (yugupat), the internal (antar) and external (báhya) (existences).
64. He who does not inquire into the question “who he is” and “what is the world” beside himself; is not liberated in his inward soul, and suffers under the continuous fever of an erroneous life.
65. He is successful in his inquiry, who by his good understanding, comes to know how to curb his worldly avarice day by day.
66. As proper regimen is the best medicine to secure the health of the body; so is the habit of keeping the organs of sense under control, the only means of edifying the understanding.
67. He who is discoursive in his words, and not discerning in his mind, is like a blazing fire in a picture (which lightens no body). No one can be wise until he gets rid of his false wit.
68. As the perception of air, comes by the feeling and not by words of the mouth; so wisdom proceeds from the curtailing of desires (and not by lengthy or loud vociferation).
69. As the ambrosia in the painting is no ambrosial food, nor the fire in a picture is burning flame; so a beauty in a drawing is no beauteous maid, and wisdom in words is want of wisdom only.