63. As the flying dust is allayed by the setting down of the winds, so doth the dust of the mind subside, by subsidence of the force of our vital airs and desires. (The two moving forces of the mind). 64. Again it is intelligence or _Samvedya_, which is the seed or root of both of these; and there being this intelligence within us, we have both our vitality and our desires also. (The word _Samvedya_ in the text is explained as _Chaitanya_, which is the same with intelligence). 65. This intelligence springs from _Samvid_ or consciousness; by forsaking its universality, and retaining its individuality; and then it becomes the seed both of vitality and velleity. (_Samvid_ the consciousness of the impersonal self, being vitiated to the knowledge of one’s personality, produces the mind and its selfish desires). 66. Know then your intelligence as the same with your consciousness, and resembles the seed of the mind and its desires, both of which quickly die away with their root, like a rootless or uprooted plant and tree. 67. The intelligence never exists without consciousness, and is ever accompanied with it, as the mustard seed and its oil. (Or rather, as the oil is contained in the mustard seed). 68. The wakeful conscience gets its intelligence from its desire, as the waking consciousness of men, views their death and departure to distant lands in dream, from their thoughts of the same. 69. It is owing to our curiosity only, that our consciousness has its intelligence of the intelligible (God); as it is the desire of knowing any thing, that leads the conscious soul to the knowledge of it. (It means simply that, understanding combined with the desire of knowing a thing, becomes the knowledge itself. Here is a play of the paronyms, _Samvid_, _Samitti_, _Samvedya_, _Samvedana_ and the like). 70. This world is no more than a net work of our imagination, as the boys imagine a goblin to be hidden in the dark. (So Bacon: Men fear death, as children fear to go in the dark (for fear of demons)). 71. It is as the stump of a tree, appearing as a man in the dark; and like the streaks and particles of sunbeams and moonlight, issuing through the chink of a window or wall, appear as fire: and so are all the cognizables of our cognition (but deceptions of our senses). 72. The objects of our knowledge are as deceptive, as the appearance of a moving mountain, to a passenger in a boat. All appearances are the presentations of our error or ignorance, and disappear at the sight of right knowledge. 73. As the fallacy of the snake in the rope, and the appearance of two moons in the sky, vanish before the keen sightedness of the observer; so the representation of the triple world, disappears in like manner, from before the penetrating understanding. 74. The inward certitude of the illusion of the world, is what is called the perfection of knowledge by the wise; and the knowledge of all things whether seen before or not, is equally a delusion of the mind.