42. Now Ráma, enjoy your peace of mind, by relying in your habit of reasoning and discrimination; do not deprave your understanding, under the fits of your passion; nor let your mind turn to its levity like a fleeting cloud, in the unrainy season of autumn. CHAPTER XXVII. SERMON ON THE SUPERIOR SORT OF YOGA MEDITATION. Argument:—Mistake of the action of the Intellect in the action of the mind, as the cause of the phenomenal world; and the removal of this error of the mind, as the cause of the intellectual peace and rest in its real state. Vasishtha continued:—Be dead to your sensibility, and retain the tranquility of your soul, by conforming with whatsoever thou gettest or is meted out to thy lot; or else the fair (order of nature and ordinance of God), will appear as foul, as a pure crystal shows itself as black in the shade. 2. All and every thing being contained in the only one, all extended soul, we can not conceive how the conception of variety or multiplicity can rise from the unity. (To Him no high, no low, no great, no small; He fills, he bounds, connects, and equals all. Pope). 3. The category of the intellect is entirely of a vacuous nature, and having neither its beginning nor end; and is neither produced nor destroyed, with the production and destruction of the body. (And though it is diffused all over the body and its various powers and senses, yet there is variation of its own essence. Gloss). 4. All insensible and material bodies, are moved by the miraculous power of the intellect or mind; which being unmoved of itself gives motion to bodies, as the still waters of the sea gives rise to the waves. (Here the intellect is explained as the mind in the gloss). 5. As it is an error to suppose a sheet of cloth in a cloud, so the supposition of egoism in the body, is altogether erroneous: (since one’s personality consists in the soul and not in the person). 6. Do not rely in the unreal body, which is of this world, and grows to perish in it; but depend on the real essence of the endless spirit, for thy everlasting happiness (in both worlds). 7. The vacuous intellect, is the essential property of the immortal soul; this is the transcendent reality in nature, and may this super-excellent entity be thy essence likewise. 8. If you are certain of this truth, you become as glorious as that essence also; because the deep meditator loses himself in the meditated object, in his intense meditation of the same. (This assimilation of the _triputi_ or triple condition of the thinker and his act and object of thought in one, is the meaning and main end of the yoga meditation of union).