13. The acts of wise men are neither to be praised or blamed nor are they praiseworthy or blameable; because they are never done from private or public motives (but on the expediency of the occasion). 14. As light and heat are the natural properties, of fire and sun shine; so are the actions of Siva and the Gods, ordained as such from the beginning, as the caste customs of the twice born dwijas (Aryans). 15. Though the natures of all mankind are the same, as they are ordained in the beginning; yet the ignorant have created differences among them, by institution of the distinction of castes and customs; and as their institutions are of their own making, they are subjected by them to the evils of future retribution and transmigration. (Men are bound down by their own laws, from which the brute creation is entirely free). 16. I have related to you, Ráma! the quadruple reticence of embodied beings, and have not as yet expounded the nature of the silence of disembodied souls (as those of the Gods, siddhas and departed saints). 17. Hear now how men are to obtain this chief good (summum bonum) of theirs, by their knowledge of the intellectual souls in the clear sphere of their own intellect, which is clearer far than the etherial sphere of the sky. 18. It is by the knowledge of all kinds of knowledge, and constant devotion to meditation; and by the study of the numerical philosophy of particulars in the sánkhya system, that men became renowned as _Sánkhya yogis_ or categorical philosopher. (The Sánkhya is opposed to the Vedánta, in as much as it rises from particulars to general truths). 19. The yoga consists in the meditation of Yogis, of the form of the eternal and undecaying One; by suppression of their breathings, and union with that state, which presents itself to their mind. 20. That unfeigned and undisguised state of felicity and tranquillity, which is desired as the most desirable thing by all, is obtainable by some by means of the Sánkhya Yoga, and by the Jnána Yoga by others. 21. The result of both these forms of Yoga, is the same, and this is known to anybody that has felt the same; because the state arrived at by the one, is alike to that of the other also. 22. And this supreme state is one, in which the actions of the mental faculties and vital breath, are altogether imperceptible; and the network of desires is entirely dispersed. 23. The desire constitutes the mind, which again is the cause of creation; it is therefore by the destruction of both of these, that one becomes motionless and inactive. (Forgets himself to a stone. Pope). 24. The mind forgets its inward soul, and never looks towards it for a moment; it is solely occupied with its body, and looks at the phantom of the body, as a child looks at a ghost. (Thinking it a reality). 25. The mind itself is a false apparition, and an unsubstantial appearance of our mistake; and shows itself as the death of some body in his dream, which is found to be false upon his waking.