5. Tell me, O high minded Sir, how can that man be called unentranced, who is enrapt in his supreme intelligence (or knowledge of the supreme), and at the same time is attendant to his worldly concerns. 6. Men of enlightened understandings, however, they are employed in the observance of their usual worldly affairs, are yet said to be enraptured with their knowledge of the solity of the supreme soul. 7. But how can one be said to be beatified, whose mind is unsubdued and whose nature is indomitable; although he may keep his position in the posture of _padmásana_ with his folded palms. 8. The knowledge of truth which burns away all worldly desires as straws, is termed the true catalepsy (_samádhi_) of the soul; rather than the sedentariness and taciturnity observed by secluded devotees. 9. The knowledge which is attended with continued rest and self-content, and gives an insight into the nature of things, is called the paragoge (paraprajná), and repose (_samádhi_) of the soul by the wise. (Paragogies or palpable knowledge, is opposed to anagogies or hidden knowledge). 10. Immobility of the mind by pride and enmity, is known by the term _samádhi_ or quietness to the wise; when the mind is as unmoved as the fixed rock against the howling winds of the passions. (_i.e._ The mind which is unshaken and unmoved by passions and desires). 11. The mind is also said to have its stillness _samádhi_, when it is _devoid_ of anxious thoughts and cares, and is acquainted with the natures of its wished for objects; and yet freed from its choice of and aversion to the objects of its liking or dislike. This is also said to be the fulness or perfection of the mind. 12. Again the mind of the magnanimous, is said to stand in its stillness of _samádhi_ or quietism, ever since it is joined with its understanding, and acts conjointly with the same. 13. But this pause of _samádhi_ being stretched too far to a dead lock, is liable to break down by itself; as the fibre of a lotus-stalk upon its being drawn too long by the hand of a boy. _Dead_ and dormant quiescence is the opposite extreme of sensible quietism. 14. As the sun does not cease from giving his light to the other hemisphere, after he sets from dispensing the day over this part, so doth our intelligence continue to glow, even after it has run its course in this life. (So there is no dead stop called the entire pause—púrna _samádhi_, or utter extinction of the soul at any time). 15. As the course of a stream is never at a stop, notwithstanding the incessant gliding of its currents; so the course of our thoughts hath no suspension from its knowing of further truths. (The mind is ever progressive in its acquisition of knowledge, which proves the impossibility of its cessation). 16. As the ever continuous duration, never loses the sight of the fleeting moments of time; so the sempiternal soul is never in abeyance, to mark the flitting thoughts of its mind.