55. It is said to be the dormancy or insensibility of intellection, when it is not employed about the intelligible objects; it is then called the supremely calm and quiet state of liberation (both for thought and action); and is free from decay.
56. The soul being in its state of peaceful tranquility, its ideas of space and time fly from it like clouds in autumn; and then it has no thought of anything else for want of its power of thinking.
57. When the sight of the soul is turned inwards (antar mukha) as in sleep, it sees the world of its desires rising before its consciousness in their aerial forms; but O ye princes, the sight of the soul being directed to the outside (bahir mukha), as in its waking state, it views the inward objects of his desire, presented before its sight in the gross forms of the outer world. (This passage shows the contrariety of the spiritual philosophy to the material; the former maintaining the material world to be a shadow of the ideal, and the latter asserting the intellectual as a representation of the visible world).
58. The mind, understanding and the other faculties, depend upon the consciousness of the soul, and are of the same nature as the intellect; but being considered in their intimate relation with external objects bahir-mukhatá, they are represented as grossly material. (In the doctrines of materialist—the sánkhya and others).
59. The self-same intellect being spread over our consciousness, of all internal and external feelings and perceptions; it is in vain to differentiate this one and undivided power, by the several names (of spiritual, mental, and bodily faculties).
60. There is nothing which is set apart, from the percipience of the conscious intellect; which is as pure and all-pervading as the empty vacuum, and which is said by the learned to be undefinable by words. (So says the sruti:—No speech can approach to it).
61. Being seen very acutely, the world appears as hazy in the divine essence, as it were something between a reality and unreality; and so dost thou appear to sight, as something real and unreal at the sametime. (All things appear as evanescent shadows in the clear mirror of the Divine Mind).
62. So am I the empty air, if can be free from desire; and so also art thou the pure intellect, if thou canst but restrain thy desires.
63. He who is certain of this truth (that he is the intellect), knows himself in reality; but whoso thinks himself as somebody under a certain appellation, is far from knowing the truth. Again anyone remaining in his unreal body, but relying in his intellectuality, is sure to have his tranquility and salvation. (So the sruti:—Anyone awakened to truth is sure to be saved, whether he is a God, rishi or sage, or a vile man).
64. Man’s exercise of the intellectual faculty, ameliorates the love of union with the original intellect by removing the ignorance; as heat of the fire mixes with the primitive heat, when wind ceases to blow.