35. He that is not the viewer himself, nor has the view before him, and is exempt from the triple condition (triputi bhába) of the subjective, objective and action; can have no object in his view; which is concentrated in the vision of the invisible one.
36. Our view or regard of the world, is our strict bondage, and disregard of it, is our perfect freedom; he who rests therefore in his disregard of (or indifference to) whatever is expressed by words, has nothing to look after or desire.
37. Say, what is it that is ever worth our looking after, or worthy of our regard; when these material bodies of ours, are as evanescent as our dreams, and our self-existence is a mere delusion. (There is nothing therefore worthy of our inquiry beside the divine intellect. Gloss).
38. Therefore the wise man rests only in his knowledge of the true one, by subjection of all his efforts and desires, and quelling all his curiosity; and being devoid of all knowledge, save that of the knowable one.
39. Hearing all this, Manki was released from his great error; as a Snake gets loose from its slough by which it has been fast bound.
40. He retired from there to a mountain, on which he remained in his deep meditation for a century of years; and discharged the duties that occurred to him of their own accord, without his retaining any desire of any (or expectation of fruition).
41. He resides there still, unmoved and insensible as a stone, quite callous in all his senses and feelings, and wakeful with his internal sensibility by the light of his yoga contemplation.
42. Now Ráma, enjoy your peace of mind, by relying in your habit of reasoning and discrimination; do not deprave your understanding, under the fits of your passion; nor let your mind turn to its levity like a fleeting cloud, in the unrainy season of autumn.
CHAPTER XXVII.
Sermon on the Superior Sort of Yoga Meditation.
Argument:—Mistake of the action of the Intellect in the action of the mind, as the cause of the phenomenal world; and the removal of this error of the mind, as the cause of the intellectual peace and rest in its real state.