50. It is the mind, the understanding and egoism, joined with the five elements or tanmátras, that form the puryastaka or ativáhika body, composed of the octuple subtile properties.
51. The bodiless or intellectual soul, is finer than the vacuous air; the air is its great arbor, and the body is as its mountain. (i.e. It is more subtile than the empty air and sky).
52. One devoid of his passions and affections, and exempt from all the conditions of life, is entitled to his liberation; he remains in a state of profound sleep (hypnotism), wherein the gross objects and desires of life, lie embosomed and buried for ever.
53. The state of dreaming is one, in which the dreamer is conscious of his body and self-existence; and has to rove about or remain fixed in some place, until his attainment of final liberation. Such is the state of living beings and vegetables (both of which are conscious of their lives).
54. Some times the sleeping and often the dreaming person, have both to bear and carry with them their ativáhika or moveable bodies, until they obtain their final emancipation from life.
55. When the sleeping soul does not rise of itself (by its intellectual knowledge), but is raised from the torpor of its sleep by some ominous dream, it then wakes to the fire of a conflagration from its misery only. (Here waking to a conflagration is opposed to the waking to a seas of woes of Dr. Young. The gloss says, that it is a structure on the unintelligent waking of the Nyáyikas).
56. The state of the unmoving minerals, including even that of the fixed arbor of the Kalpa tree (that is in its torpid hypnotism of susupti), exhibits no sign of intelligence except gross dulness.
57. The dull sleep of susupta being dispelled by some dream, leads the waker to the miseries of life in this world; but he that awakes from his trance with full intelligence, finds the perfect felicity of the fourth (turya) states open fully to his view.
58. The living soul finds liberation by means of its intelligence, and it is by this means that it gets its spirituality also; just as copper being cleansed of its rust by some acid, assumes the brightness of pure gold.
59. The liberation that the living soul has by means of its intelligence, is again of two kinds, namely;—the one is termed emancipation from life or Jívan mukta, and the other is known as the release from the burden of the body or deha mukta.