35. The consideration of the relation of the visibles and vision, affords the physical delight of knowing the material world to the ignorant; and it gives also the spiritual joy of liberation to the wise (by their contemplation of the vanity of all worldly things).
36. Hence the attachment of our mind to the visibles, is called its bondage; and its detachment from them, is said to be its freedom; the former is pleasant to the sensuous body, and the latter is delightsome to the conscious soul.
37. The mind having the notions of the relations of things before it, and freed from the thoughts of its loss and gain in this world, is said to enjoy its freedom.
38. Abstaining from the sight of the visibles, constitutes the hypnotic vision of the soul, which is enlarged and illumined by its inward vision within itself.
39. Release from the bondage of the visibles, and restraining the mind to its inward workings, constitute its turíya or fourth stage of perfection, which is also termed its liberation.
40. The knowledge of the relations of the visibles in the conscious soul, neither makes it stout or lean, nor more manifest nor obscure in its nature.
41. It is neither intelligent nor inert, nor a being nor not being; it is neither the ego nor nonego, nor an unit nor many in one.
42. It is not near nor even far from us, nor is it an entity nor non-entity either; it is neither within nor without our reach; it is in all yet not the all and nothing at all. न त्द्दूरे न तदन्तिके ।
43. It is none of the categories nor no category, nor is it the quintuple elements nor composed of any one of them; it is not the well known mind, which is reckoned as the sixth organ of sense.
44. That which is beyond all things, is nothing at all of this world; but it is something as it is known and seen in the hearts of the wise.