20. The bodily senses fall upon carnal pleasures, as vultures pounce upon putrid carrion; curb and retract them therefore with diligence, and fix thy mind to meditate on the state of Brahma and the soul.
21. Know that Brahma is not without the creation, as no gold is without its form and reflection; but keep yourself clear from thoughts of creation and reflexion, and confine your mind to the meditation of Brahma, which is replete with perfect bliss.
22. Know the nature of Brahma to be as inscrutable, as the face of the universe is indiscernible, in the darkness of the chaotic state at the end of a Yuga age; when there was no appearance of anything, nor distinction of conduct and manners. (See Manu’s institutes I. 2).
23. And the elements of production existing in the consciousness of divine nature, were in their quiescent agitation in the divine spirit; as the movements of flimsy vapours amidst the darkness of an immovable and wide spreading cloud. (So are the fickle thoughts of the firm mind, and the moving engines of the fixed machine).
24. And as the particles of water are in motion, in a still pond and in the standing pool; so are the changing thoughts of the changeless soul, and so the motions of the element bodies in unchanging essence and nature of God.
25. As the universal and undivided sky and space, take the names of the different sides of heaven (without having any name or side of its own); so the undivided and partless Brahma, being one and same with the creation, is understood as distinct and different from it.
26. The world contains the egoism, as the ego contains the world in it; they contain the one within the other, as the coats of the plantain tree contain and are contained under one another.
27. The living soul or jíva being possessed of its egoism, sees its internal world (which lies in its egoism), through the pores of the organs of sense, as lying without it; in the same manner, as the mountains look upon the lakes issuing out of its caverns, as if they outward things altogether. (So the mental and internal world appears as a visibly external phenomenon).
28. So when the living soul sees itself by mistake, to any thing in the world (i.e. in the light of an object); it is the same as one takes a ball or bar of gold, for an ornament which was or is to be made of it. (So the soul residing in any body at anytime, is not that body itself but the indwelling power thereof).
29. Hence they that are acquainted with the soul, and are liberated in their life time (or become jívanmukta); never think themselves to be born or living or dying at any time (though they are thought and looked upon as such by others. The soul being eternal and unchangeable).