23. The abandonment of every jot of desire, the suspension of respiration, and the exercise of intellection, will contract the actions of the heart and mind, and thereby prevent the rise of the passions and affections and of illusions also. (Entire dispassionateness is the perfection of yoga asceticism).
24. The unconsciousness which follows the inaction of the heart and mind, in consequence of the suspension of the vital breath is the highest perfection (of yoga philosophy).
25. There is a pleasure in respect to the vision of visibles, which is common to all living being; but this being felt spiritually, amounts to holy pleasure paramánanda. But the sight of God in one's consciousness, which is beyond the province of the mind; transcends the mental pleasure, and affords a divine ecstacy, called the Brahmánanda.
26. The mind being dormant and insensible, affords the true rapture of the soul; and such as it is not to be had even in heaven, as it is not possible to have a refrigeratory or cooling bath in the sandy desert.
27. The inertness of the heart and mind is attended with a delight, which is felt in the inmost soul and cannot be uttered in words; it is an everlasting joy that has neither its rise nor fall, nor its increase or decrease. (It is the lasting sunshine and unchanging moonlight of the soul).
28. Right understanding weakens the sensuous mind (by the blaze of rationality), but wrong understanding serves to increase its irrational sensuousness only. It then sees the thickening mists of error, rising as spectres and apparitions before the sight of boys.
29. Though the sensational mind is existent in us, yet it seems as quite inexistent and extinct before the light of our rationality, as the substance of copper appears to disappear by being melted with gold. (The carnal mind is converted to the rational understanding by its association with it).
30. The mind of the wise is not the sensuous mind, because the wise mind is an essence of purity by itself; thus the sensible mind is changed in its name and nature to that of the understanding, as the copper is converted to the name and nature of gold.
31. But it is not possible for the mind to be absorbed at once in the intellect, its errors only are moved by right understanding, but its essence is never annihilated. (As the alloy of copper in gold).
32. Things taken as symbols of the soul, are all unsubstantial as the mind and vital principle; all which are as unreal as the horns of a hare (which are never known to grow). They are but reflexions of the soul, and vanish from view after the soul is known. (The mind is said to be an expansion of the soul [Sanskrit: átmanívivartta rúpam|]).