13. He who is pleased with his inward and conscious gratification, and is not grieved at the unpleasant things all about him, is said to have well governed and benumbed his mind.
14. By suspension of the action of consciousness, the mind too comes to forget and forsake its activity, and the sensations also being relaxed from their restlessness, pursue their discrimination and judgement.
15. The discriminative and judging soul, becomes ennobled and magnanimous, and keeps its command over the feelings and senses; and is not impelled by the waves of its desires, to be tossed about on the surface of the wide ocean of this world.
16. The man of well governed senses comes, by his association with the wise, and his constant study of religious works, to know all things in the world in their true light.
17. All worldly errors are dispelled by the light of truth; or else one must fall into the pit of misery, by his mistake of falsehood for truth; as the ignorant traveller is ingulfed in the dreary sands, by his mistake of the mirage for water.
18. Knowing this world as the unknowable intellect itself, that is the knowledge of the material world as the immaterial mind of God; is the true light in which the cosmos is viewed by the wise, who have neither the fear of their falling into the snare of error, nor require their release from it.
19. As the dried up waters of a river, are seen no more to glide even slightly in their course; so the formless phenomenals of the world, never appear in the sight of the wise, nor leave their slightest vestiges behind in their mind.
20. The knowledge of the world as an infinite void, and freed from the erroneous individualities of myself and thyself; leads to the knowledge of a supreme-self, which is apart from all, and the only ego that fills the whole.
21. All this conception of our subjective egoism and the objective world, are but errors of our brain proceeding from ignorance; they are all situated in the void of Intellect, and are void of themselves; and all bodies are but empty shadows in air, and as quiet as quietus or nullity itself.
22. This world appears as a shadow of the Intellect, in the vacuity of the very Intellect; it is a void amidst the void of the Intellect, which is certainly a void itself.