18. So also it is the act of ignorance to give rise to ceremonious works, as it is that of knowledge to repress them; Do you therefore boldly put them down by your own forbearance, and the instructions you derive from the sástras and your preceptors. 19. As the winds flying with dust, darken the fair face of the sky; so the intellect being daubed with the intelligibles (the subjective soiled with the objective), obscure the clear visage of the soul. 20. The action of the relation between the vision and visibles (_i.e._ the mutual of the eyesight and outward objects on one another), causes the appearance of the world and its course; as the relation that there exists between the solar rays and formations of things, makes them appear in various colours to the eye. (Neither the course of the world, nor the appearance of colour is in real being, but is owing to the relative combination of things). 21. But the want of this relativity removes the phenomenals from sight, as the want of light takes away the colours of things. (The former is an instance of the affirmative kind (anvayi); and the latter a vyatireki or negative one). 22. The oscillation of the mind causes the illusions, as the palpitation of the heart raises the affections, and they are all at a stop at the suspension of the actions of these organs. So the waves raised by motion of waters and action of the winds, subside in the deep, by cessation of the actions of these elements. (The question is whether the affections are not causes of the palpitation of the heart?). 23. The abandonment of every jot of desire, the suspension of respiration, and the exercise of intellection, will contract the actions of the heart and mind, and thereby prevent the rise of the passions and affections and of illusions also. (Entire dispassionateness is the perfection of yoga asceticism). 24. The unconsciousness which follows the inaction of the heart and mind, in consequence of the suspension of the vital breath is the highest perfection (of yoga philosophy). 25. There is a pleasure in respect to the vision of visibles, which is common to all living being; but this being felt spiritually, amounts to holy pleasure _paramánanda_. But the sight of God in one's consciousness, which is beyond the province of the mind; transcends the mental pleasure, and affords a divine ecstacy, called the Brahmánanda. 26. The mind being dormant and insensible, affords the true rapture of the soul; and such as it is not to be had even in heaven, as it is not possible to have a refrigeratory or cooling bath in the sandy desert. 27. The inertness of the heart and mind is attended with a delight, which is felt in the inmost soul and cannot be uttered in words; it is an everlasting joy that has neither its rise nor fall, nor its increase or decrease. (It is the lasting sunshine and unchanging moonlight of the soul).