^104:2 In deep sleep or swoons the Ego or sense of personality disappears and with it disappear its resultant activities and affections; hence the samsara, or continuance of rebirth, which consists essentially of these activities, cannot co-exist with the absence of the Ego, i.e. with the condition of abstract impersonal self-consciousness.

^104:3 The Ego, or sense of personality, which in dreamless sleep is unconscious that it is sleeping. On the other hand the transcendental Soul or Self is everlastingly conscious; it is the "Witness" of the three states.

^105:1 The six changes of finite being are origin, continuance, increase, attainment of maturity, commencement of decay, and dissolution. As subject of the cognition of these phenomena, the Soul must be itself devoid of these properties.

^105:2 If the Soul were liable to changes, it would be conscious of its changes, which is not the case (verse 14). Every change of a thing implies destruction of its previous condition; hence, even if we could imagine soul as passing through the six changes, we should have to admit that when it is in a particular state it cannot as such be conscious of itself at the beginning of that state (which is the last moment of the previous state), nor can it be conscious of itself at the end of that state (which is the first moment of the next state).

^105:3 The illusion of a phenomenal world cannot be in any real connection with the pure consciousness of the absolute Soul; for the conception of a physical world opposed to thought is essentially a partial negation of consciousness by consciousness, and nothing more.

^106:1 The illusion of the phenomenal world, which falsely appears as really existent, until its unreality is proved by "reflection."

^106:2 Even salvation, or release of the Soul (moksha), is only real from the standpoint of empiric thought. The transcendent Self is never in bondage, and therefore is never released.

^106:3 Since the objects of finite Thought are strictly unreal, there cannot be a real consciousness of them in the real Self. The function of witness of phenomena which apparently is exercised by the Self is really a mere indication of the absolute supra-phenomenal immobility of consciousness which is characteristic of the real Self.

^106:4 The essential nature of the Soul is in no way affected by the emergence from it of an imaginary universe, nor by the false idea, reflected upon it from the illusory universe without, that it is a subject or object of action, etc.