13. It is indifference which wants to enjoy nothing, nor yet refuses the enjoyment of whatever presents of itself to any body; and know inappetency to consist in the cool calmness of the mind, resembling the serenity of the sky. (Insouciance is the want of desire and renunciation of prurience and not the abdication of enjoyment).
14. Preserve the cold listlessness of your mind, and discharge your duties with the cool application of your organs of action; and this unconcernedness of your mind, will render you as steady as the sky at all accidents of life.
15. If you can combine the knower, knowable and the knowledge (i.e. all the three states of the subjective, objective and the intermediate percipience) in your soul alone; you will then feel the tranquillity of your spirit and shall have no more to feel the troubles of sublunary life.
16. It is the expansion and contraction of the mind, that causes the display and dissolution of the world; try therefore to stop the action of thy mind, by restraining the breaths of thy desire in thyself.
17. So it is the breath of life, which conducts and stops the business of the world, by its respiration and rest; restrain therefore the breathing of the vital air, by thy practice of the regulation of thy breathing (as dictated before).
18. So also it is the act of ignorance to give rise to ceremonious works, as it is that of knowledge to repress them; Do you therefore boldly put them down by your own forbearance, and the instructions you derive from the sástras and your preceptors.
19. As the winds flying with dust, darken the fair face of the sky; so the intellect being daubed with the intelligibles (the subjective soiled with the objective), obscure the clear visage of the soul.
20. The action of the relation between the vision and visibles (i.e. the mutual of the eyesight and outward objects on one another), causes the appearance of the world and its course; as the relation that there exists between the solar rays and formations of things, makes them appear in various colours to the eye. (Neither the course of the world, nor the appearance of colour is in real being, but is owing to the relative combination of things).
21. But the want of this relativity removes the phenomenals from sight, as the want of light takes away the colours of things. (The former is an instance of the affirmative kind (anvayi); and the latter a vyatireki or negative one).
22. The oscillation of the mind causes the illusions, as the palpitation of the heart raises the affections, and they are all at a stop at the suspension of the actions of these organs. So the waves raised by motion of waters and action of the winds, subside in the deep, by cessation of the actions of these elements. (The question is whether the affections are not causes of the palpitation of the heart?).