7. I will remain retired as a rock from all things, and even apart from my mind, and dwell in the bosom of the all pervading soul; I will abide with the universal spirit in my tranquility, and having ease from all disease. 8. Having mused in this manner, he sat at his meditation for six days and nights; after which he was roused as a passenger wakes after his short nap on the way. 9. Then this great devotee having obtained the consummation of his devotion, passed his long life in the state of his living liberation. (Or living apart from all cares and concerns of the world). 10. He took delight in nothing nor hated anything; he felt no sorrow for aught nor any pleasure in naught (_i.e._ he had his stoic indifference to every thing, whether good or bad). 11. Whether walking or sitting, he was thoughtless of every thing; his heart was void of cares, and he conversed with his mind alone at pleasure. 12. Behold! he said to his mind, O lord of my senses! the unsullied and undecaying joy that thou dost enjoy in the tranquility; and say if there is a greater felicity than this to be found on earth. (For true felicity, according to the Vedántist, consisted not in the possession, but renunciation of earthly cares and concerns, so Hafiz: “Dáadduniáoáhilhá.” Abandon the world and all its people). 13. Therefore O my mind! that art the fleetest of all things, repress thy flight and excitability; and rely on thy cool composure for thy lasting happiness. 14. O my roguish senses, and O ye my perverted organs, ye have nothing to do with me. (The senses are related with the mind, and bear no relation to the soul). 15. The stiffness of the outer organs, is the cause of their failure; and the volition of the mind, is the cause of its disappointment; and neither of these have the power to protect me from evil. 16. Those that believe the senses, as same with the soul, are as deluded as they, that mistake the rope for a snake. 17. To take what is not the self for self, is equal to the taking of an unreality for reality; want of reason produces this mistake, but right reason removes the fallacy. 18. You my senses and thou my mind, and my living soul, are different things, and quite separate from the unity of Brahma. The mind is the active principle, and the intellect is passive, and so no one related to the other. (All these have their different functions to perform). 19. But it is their union, that serves to produce the same effect, as the wood that grows in the forest, the rope that is made of flax or hide, the axe made of iron, and the carpenter that works for wages, do all combine in the building of a house. 20. Such is the accidental conjunction of different things, that becomes the efficient cause of producing certain effects, which could never result alone, as in the case of house building just mentioned.