2. [Now in an answer to Ráma’s question, “how does the mind subsist or have its action or thought without being moved by the vital breath”, he says that] whenever the mind fancies itself as the vital breath, and can neither subsist nor do any thing without its being actuated by the air of respiration; it is then said to be subject to vitality (_i.e._ to exist with the breath of a living being and no more). 3. It thinks it cannot live long without the association of respiration (as in the state of transient and breathless dream) but must come back to its life and living action (of thinking) with the return of breathing. (The thinking power of the mind is suspended with the breathing, in the states of dreaming and wondrous sight seeing). 4. Again as the mind fancies itself to be accompanied with the vital breath in some living body; it finds itself instantly joined with same, and beholds the world rising as an enchanted city to view. 5. The mind thinks of the convenience of its union with the vital breath and body; and with this persuasion it is pleased to remain for ever as a triplicate being, combined with its intellectuality, vitality and corporeality. 6. Know now that the uncertainty of knowledge, which, keeps the mind in suspense, is the cause of great woe to mankind; and that there is no way of getting rid of it except of the true knowledge of _tattwajnána_. 7. He who has the knowledge of the distinction of his self and another (_i.e._ of the ego and nonego--the subjective and objective as different from another); can have no redress from his error, save by means of his spiritual knowledge of the only spirit. 8. There is no way to true knowledge, except by means of the investigations of liberation; therefore be employed with all vigilance to inquire into the means of liberation. 9. Verily the very conceptions of ego and _alias_ I and another are erroneous, and proceed from utter ignorance; and there is no other means to remove them, except by means of liberation. (The knowledge of _ego_ and _tu_ is the bondage of the soul: and the want of egoism and tuism, leads it to its liberation from all). 10. Hence any thought which is habitual to the mind, comes to be firmly impressed upon it in time; and hence the idea that the vital breath is one’s life and all, makes his mind dependent upon the breath. (_i.e._ As the thought of one’s being this or that, makes him as such; so the firm belief of the mind as breath, makes it subject to the same). 11. So also when the body is in a healthful state with its vitality, the mind is dependent on it and has its free play; but being in ill health, it feels its life embittered and forgets to know itself in its true nature. 12. When the respiration is quick in discharging the duties of the body, and the mind is engaged in its busy thoughts, then neither of them <is> capable of meditation, unless they are repressed in the breast.