11. The idea of the meanness of the most part of worldly things, and that of the greatness of others on particular occasions, are both weakened and obliterated from my mind. (i.e. The best thing that is of service at some time, and the very best thing that is useless at others, are all indifferent to the wise).
12. It is time and place that give importance to the object, and lower the best ones in our estimation; therefore it behooves the intelligent, neither to be lavish in the praise or dispraise of one or the other.
13. It is according to our estimation of another, that we praise or dispraise the same; and we esteem whatever is desirable to us; but they are the most intelligent, that give their preference to what is the best, and of the greatest good is to us.
14. But the world abounding in its woods and seas, and mountains and living animals, presents us nothing that is to be desired for our lasting and substantial good.
15. What is there that we should desire, when there is nothing worth desiring in this world; save bodies composed of flesh and bones, and wood and stones, all of which are worthless and frail.
16. As we cease to desire, so we get rid of our fawning and hatred also; as the setting of the sun is attended with the loss of both light and heat.
17. It is useless verbiage to expatiate on the subject; it is enough to know this truth for our happiness here, i.e. to have our desires under subjection, and an evenness of our minds under all conditions, attended with inward placidity and universal regard for all.
CHAPTER LXIV.
Sermon on Self-Knowledge.
Argument. The way to guard the mind from faults, and deliver the soul from misery.
Vasishtha resumed:—After Suraghu and Parigha had ended their discussion on the errors of this world, they honoured one another with due respect, and retired gladly to their respective duties of the day.