17. You will then arrive to the state of that holy unmindfulness called _non-chalance_, when you cease to pursue at once any of the objects of your desire or imagination. 18. The mind is obscured so long, as it has the mist of its desires and fancies flying over it; as the sky is overcast as long as the watery clouds overspread upon it. 19. As long as the intelligent soul is joined with the faculty of the mind, so long it is subject to its gross desires and thickening train of its fancies; as the sky is filled with bright moon-beams as long as the moon shines in it. (_i.e._ As there is no moon-light without the moon, so there is no fancy without the mind, nor is there any mind which is devoid of its fancies). 20. When the intelligent soul is known without the medium of the mind (_i.e._ when the soul is seen face to face) then the existence of the world, is rooted out from the mind, like trees burnt down to their roots. 21. Intelligence unappertaining to the mind, is called perspicacity (pratyak chetana); which is of a nature unconnected with intellectuality, and freed from the foulness of the fumes of fancy. (_i.e._ quite clear of all mental thought). 22. That is verily the state of truth and of true felicity. It is the true state of spirituality, and a manner of omniscience; having all-sightedness of its own, and seeing all things in itself. It is quite unconnected with any mental operation, and is enlightened by the light of the spirit. 23. Whenever there is the action of the mind, it is invariably accompanied with the train of desires and the sense of pleasure and pain; and the feelings and passions are its concomitants, as the ravens are accompaniments of the burning ground. (The mind is the sensorium of feelings). 24. The minds of the intelligent are not, without their action, but they are aloof of those feelings, by their knowledge of the vanity of earthly things. And though these feelings are contained like plants in the seed vessel of their mind; yet they are not allowed to germinate in its sterile soil. 25. They (the wise), have come to know the unsubstantiality and uncertainty of all worldly things and events, both by their knowledge of the natures of things; and by means of their acquaintance with the sástras; as also by their association with holy men, and their habitual observance of the practices of a pious and saintly life. 26. They have forcibly withdrawn their minds from ignorance, by their determined exertions to gain the true knowledge of things; and have strenuously applied them to the study of sástras, and the good conduct of righteous people. 27. But it is the purity of the soul only, that has the sight of the Supreme spirit; as it is the brilliancy of the gem itself, that makes it discernable amidst the waters of the deep, and enables it to be redeemed from darkness. (_i.e._ Human soul being a reflexion of the Supreme, lends its light to the vision of the other).