10. The mind which is the seed of the body, is subject to and slave of all its desires. Its treasure house consists of alternate plenty and poverty, and its casket contains the gems of pleasure and pain. 11. It is the mind which spreads this net-work of reality and unreality; as it stretches the fretwork of truth and falsehood in dreams and visions. 12. As the dying man sees in his imagination, the messengers of death appearing before him; so doth the mind, present the figure of the unreal body as a reality. 13. All these forms and figures, which appear to our view in these worlds, are the formations of the mind, as the pots and toys are the works of clay. (The mind being the same with Brahmá; is the formal cause of all existences). 14. There are two kinds of seeds again which give rise to the arbor of the mind, which is entwined by the creepers of its faculties; one kind of these is the breathing of the vital breath, and the other is thinking or the train of its thoughts. (The text has the words _dridha-bhávana_ or the certainty of the knowledge of its reality). 15. When the vital air vibrates through the lungs and arteries, the mind then has the consciousness of its existence. 16. When the vital breath ceases to circulate through the lungs and wind pipes, there ensues the insensibility of the mind and the circulation of the heart-blood is put to a stop. 17. It is by means of the vibrations of breath and the action of the heart, that the mind perceives the existence of the world which is as false as the appearance of the blue sky, in the empty space of vacuum. 18. But when these vibrations and actions fail to rouse the sleeping mind, it is then said to enjoy its peace and quiet; otherwise they merely move the body and mind, as the wires move the dolls in the puppet show. 19. When the body has its sensibility, caused by the breathing of the vital air, it begins to move about like a doll dancing in its giddy circle in the Court yard, by artifice of the puppet player. 20. The vibrations of breath awaken also our self-consciousness, which is minuter than the minutest atom; and yet all pervasive in its nature, as the fragrance of flowers, which is blown afar in the air by the breath of the wind. 21. It is of great good, O Ráma! to confine one’s consciousness in one’s self (as it is to shut the fragrance of the flower in its seed vessel; and it is effected by stopping the breathing by means of the practice of _pránáyáma_ or suppression of breath; as the diffusion of odours is prevented by shutting out the current air). 22. By restraining our self-consciousness we in ourselves succeed to refrain from our consciousness of all other things because the knowledge of endless objects (particulars), is attended with infinite trouble to the mind. (All knowledge is the vexation of the spirit. Solomon’s Proverbs).