37. Thus every man being harassed by his ceaseless desires, pants in his mind to fly to his Maker, and set his heart to _yoga_ meditation. 38. All these ceaseless woes are the making of one’s own mind, which being worried at last by its incessant anxieties, strives to retire from them, to find its final repose in _yoga_. 39. The mind is entrapped in the net of its own wishes, as the silk worm is entwined in the cocoon by the thread of its own making. 40. The more is the mind of man afflicted by troubles, the more busily is it employed in its foibles; just as a boy indulges himself in his playfulness, unmindful of the evils waiting upon it. 41. The mind of man is in the same plight as that of the foolish ape, which in striving to pull out the peg of a half split timber, lost its life by the smashing of its testes in the crevice. (See the story of the ape and its pulling the peg in the Hitopadesa and its Persian version of the Anvarsoheli). 42. No flight can release the mind, unless it is practised to resignation, restrained from its other pursuits, and constrained to the continued practice of pious meditation, which can only relieve its sorrows. 43. It is the misjudgment of the mind, that is the cause of accumulated woes, which increase in height as the peak of a mount; so it is the government of the mind which melts our woes, like the hoarfrost under sunbeams. 44. Accustom your mind to the righteous ways pointed out by the sástras in all your life time. Restrain your appetites, and govern your passions, and observe the taciturnity of holy saints and sages. You will at last arrive to the holy state of holies, and rest under the cooling umbrage of holiness, and shall no more have to grieve under the calamities which betide all mankind. CHAPTER C. HEALING OF THE HEART. Argument. Arguing the Omnipotence of the Deity from the powers of the mind; and showing ignorance and knowledge to be the different causes of Human bondage and liberation in life. Vasishtha continued:—I have told you of the origination of the mind from the essence of the Supreme being; it is of the same kind, and yet not the same with its source, but like the waves and waters of the sea. (The mind being but an attribute of the Divine soul). 2. The minds of the enlightened are not different from the Divine Mind; as those that have the knowledge of the community of waters, do not regard the waves to differ from the waters of the sea. 3. The minds of the unenlightened are the causes of their error, as those not knowing the common property of water, find a difference in the waters of the waves and the sea. 4. It is requisite for the instruction of the unlearned, to acquaint them of the relation between the significant words and their significations (as the relation of water between the waves and the sea).