7. It is not possible, O Ráma! to know the knowable Spirit at once in your understanding, unless you think of it continually in your consciousness. (The Divine Spirit is knowable in our spirits and consciousness and by own intuition only).
8. Whatever thou thinkest and wherever thou goest and dost remain, is all known to thee in thy consciousness; and so it is the conscious soul which is the seat of God, and wherein He is to be sought and seen. (So says Maulana Rumi:—I sought him everywhere and found him nowhere; I looked within myself and found him there).
9. If you will but strive, Ráma, to renounce your earthly appetites; you will get yourself loosened from all its bonds and diseases and dangers.
10. Of all others which have been said before, it is the most difficult task to get rid of one’s earthly desires; and it is impossible to root them out of the mind, as it is to uproot the mount Meru from its basis.
11. As long as you do not subdue the mind, you cannot get rid of your desires; and unless you suppress your desires, you can not control your restless mind. (They are so interwoven together).
12. Until you know the truth, you cannot have the peace of your mind; and so long as you are a stranger to your mental tranquility, you are barred from knowing the truth.
13. As long you do not shun your desires, you cannot come to the light of truth; nor can you come to know the truth, unless you disown your earthly desires.
14. Hence the knowledge of truth, subjection of the mind, and abandonment of desires, are the joint causes of spiritual bliss; which is otherwise unattainable by the practice of any one of them singly.
15. Therefore, O Ráma! the wise man should betake himself, to the practice of all these triple virtues at once; and abandon his desire of worldly enjoyments, with the utmost of his manly efforts. (Because it is weakness to be a dupe to pleasure, and true bravery consists in contemning them).
16. Unless you become a complete adept, in the practice of this triplicate morality; it is impossible for you to attain to the state of divine perfection, by your mere devotion during a whole century. (Because the mendicant Yogis, that are devoid both of their divine knowledge and disinterestedness, are never blessed with their spiritual rapture).