12. Since then the happy princess continued in her silent meditation in her retired seclusion, but passed her time in the company of the prince in the enjoyments of their royal sports and amusements. 13. It came to pass one day, that the self-satisfied princess pondered in her mind, upon the method of flying in the air; and though she was void of every desire in her heart, wished to soar into the sky on an aerial journey. 14. She then retired to a secluded spot, and there continued to contemplate about her aerial journey by abstaining from her food, and shunning the society of her comrades and companions. (During the absence of the prince from home. Gloss). 15. She sat alone in her retirement keeping her body steadily on her seat, and restraining her upheaving breath in the midst of her eye-brows (this is called the Khecharí mudrá or the posture of aerial journey). 16. Ráma asked:--All motions of bodies in this world whether of moving or unmoving things, are seen to take place by means of the action of their bodies and the impulse of their breathing; how is it possible then to rise upwards by restraint of both of them at once? 17. Tell me sir; by what exercise of breathing or the force of oscillation, one attempts the power of volitation; and in consequence of which he is enabled to make his aerial journey (as an aeronaut). 18. Tell me how the adept in spirituality or _yoga_ philosophy, succeeds to attend his consummation in this respect, and what processes he resorts to obtain this end of his arduous practice. 19. Vasishtha replied:--There are three ways, Ráma, of attaining the end of one's object, namely; the _upádeya_ or effort for obtaining the object of pursuit; second, _heya_ or disdain or detestation of the thing sought for; and the third is _upeksha_ or indifference to the object of desire. (These technical terms answer the words positive, negative and neutrality in western terminology, all which answer the same end; such as the having, not having of and unconcernedness about a thing, are attended with the same result of rest and content to everybody). 20. The first or attainment of the desirable _upádeya_, is secured by employing the means for its success, the second heya or detestation hates and slights the thing altogether; and the third or indifference is the intermediate way between the two (in which one is equally pleased with its gain or loss. It is a curious _dogma_, that the positive, negative and the intermediate tend all to the same end). 21. Whatever is pleasable is sought after by all good people, and anything that is contrary to this (_i.e._ painful), is avoided by every one; and the intermediate one is neither sought nor shunned by any body. (Pleasure is either immediate or mediate, as also that which keeps or wards off pain at present or in future).