43. It is the sight of the inward Spirit, which produces our internal unconcernedness with the world; as it is the glance of the rising sun, which infuses its lustre in the cup of the lotus. 44. Therefore sharpen your intellect, by the whetstone of right reasoning; and see the Supreme Spirit, by withdrawing your mind from worldly enjoyments. 45. There are two modes of intellectual enjoyment, of which one consists of book learning, and the other is derived from attendance on the lectures of the preceptor, by those that are imperfect in their knowledge. (_i.e._ The one is theoretical for adepts and the other is practical for novices). 46. Those who are a little advanced in learning, have the double advantage of their mental enjoyment, namely: their reflection of book learning and consultation with wise preceptors on practical points. (Hence the practice of Yoga requires a Yogi guide also). 47. Those who are accomplished in learning, have also two parts of their duties to perform; namely, the profession of the sástras teaching them to others, and the practice of indifference for themselves. (But the last and lowest kind, only have to wait on the guru and reflect on what they hear from him). 48. The soul being purified, the man is fitted for Spiritual learning; as it is the clean linen only which is fit to receive every good tincture upon it.[10] 49. The mind is to be trained by degrees, like a boy in the path of learning; namely by means of persuasion and good lectures, and then by teaching of the sástras, and lastly by discussion of their doctrines. 50. After its perfection in learning and dispersion of all difficulties and doubts, the mind shines as a piece of pure crystal, and emits its lustre like the cooling moonbeams. 51. It then sees by its consummate knowledge and clear understanding, in both the form of its God the Spirit, and the body which is the seat of its enjoyments on earth. 52. It constantly sees the spirit before it, by means of its understanding and reason; which help it also to relinquish its desire for worldly objects and enjoyments. 53. The sight of the Spirit produces the want of desires, and the absence of these shows the light of the spirit to its sight; therefore they are related to each other like the wick and oil of the lamp, in producing the light, and dispelling the darkness of the night. 54. After the loss of relish in worldly enjoyments, and the sight of the Supreme Spirit, the soul finds its perpetual rest in the essence of the Supreme Brahma. 55. The living souls that place their happiness in worldly objects, can never have the taste of true felicity, unless they rely themselves wholly in the Supreme Spirit. 56. It may be possible to derive some delight from acts of charity, sacrifices and holy pilgrimage; but none of these can give the everlasting rest of the Spirit.