3. "A kind, salutary, and truthful speech is called the 'vow' of _súnṛita_. That truthful speech is not truthful, which is unkind to others and prejudicial. 4. "The not taking what is not given is declared to be the 'vow' of _asteya_; the external life is a man's property, and, when it is killed, it is killed by some one who seizes it. 5. "The 'vow' of _brahmacharyá_ (chastity) is eighteen-fold, viz., the abandonment of all desires,[58] heavenly or earthly, in thought, word, and deed, and whether by one's own action or by one's consent, or by one's causing another to act. 6. "The 'vow' of _aparigraha_ is the renouncing of all delusive interest in everything that exists not; since bewilderment of thought may arise from a delusive interest even in the unreal. 7. "When carried out by the five states of mind in a fivefold order, these great 'vows' of the world produce the eternal abode." The full account of the five states of mind (_bhávaná_) has been given in the following passage [of which we only quote one śloka]-- "Let him carry out the 'vow' of _súnṛita_ uninterruptedly by the abstinence from laughter, greed, fear, and anger, and by the deliberate avoidance of speech,"[59]--and so forth. These three, right intuition, right knowledge, and right conduct, when united, produce liberation, but not severally; just as, in the case of an elixir, it is the knowledge of what it is, faith in its virtues, and the actual application of the medicine,[60] united, which produce the elixir's effect, but not severally. Here we may say concisely that the _tattvas_ or predicaments are two, _jíva_ and _ajíva_; the soul, _jíva_, is pure intelligence; the non-soul, _ajíva_, is pure non-intelligence. Padmanandin has thus said-- "The two highest predicaments are 'soul' and 'non-soul;' 'discrimination' is the power of discriminating these two, in one who pursues what is to be pursued, and rejects what is to be rejected. The affection, &c., of the agent are to be rejected; these are objects for the non-discriminating; the supreme light [of knowledge] is alone to be pursued, which is defined as _upayoga_." _Upayoga_ [or "the true employment of the soul's activities"] takes place when the vision of true knowledge recognises the manifestation of the soul's innate nature; but as long as the soul, by the bond of _pradeśa_ and the mutual interpenetration of form which it produces [between the soul and the body], considers itself as identified with its actions [and the body which they produce], knowledge should rather be defined as "the cause of its recognising that it is other than these."[61]