62. Ráma rejoined:--After dissipation of the error of materiality, of the visible spheres of worlds; say, O sage, what is that state of the mind which follows it, and how its peace and tranquility at last? 63. Vasishtha replied:--After dissipation of the error of the material world, the mind reverts to its seat in the immaterial soul; where it is released from all its earthly bonds, and finds its rests in the state of an indifferent _insouciance_--vairágya. 64. Ráma rejoined:--Tell me sir, if the error of the world is as little, as that of a child’s idea of sorrow, then what trouble there is for a man to remedy it? 65. Vasishtha replied:--All our desires, like the fond wishes of boys, being wholly extinct in the mind, there remains no more any cause of any sorrow in it; and this you may well know from the association of desires in all minds. 66. Ráma rejoined:--Tell me sir, what is the mind, and how are we to know its nature and workings; and what good do we derive, by our best investigation of the mental powers and properties. 67. Vasishtha replied:--The inclination of the intellect towards the intelligibles, is called the mind, for its mending the thinkables only; and the right knowledge of its workings, leads to the extinction of all our worldly desires. (_i.e._ The thoughts of things, are productive of our desires for them; banish your thoughts, and you get rid of your desires at once). 68. Ráma rejoined:--Tell me sir, how long continues this tendency of the intellect towards the thinkables, and when does the mind come to have its unmindfulness, which causes our coma or _anæsthesis_ of Nirvána. 69. Vasishtha replied:--There being a total absence of thinkable things, what is then left for the intellect to be intent upon; the mind dwells upon its thoughts only, but the want of thinkable objects, leaves nothing for it to think upon. 70. Ráma rejoined:--How can there be the absence of thinkables, when we have the ideas in store to think and reflect upon; nor is there any one who can deny the existence of ideas, which are ever imprinted in the mind (_i.e._ the eternal ideas). 71. Vasishtha replied:--Whatever is the ideal world of the ignorant, has no truth in it and is denied by the learned; and the conception which the sapient have of it, is that of a nameless and formless unity only. 72. Ráma rejoined:--What is that knowledge of this triple world of the ignorant, which has no truth or reality therein; and what is the true knowledge of the wise about it, which is inexpressible in words? 73. Vasishtha replied:--The knowledge of the ignorant, regarding the duality of the world, is wholly untrue from first to last; but the true knowledge of the wise, neither recognizes a duality herein; nor acknowledges the production hereof; (but views it in the light of a nullity and void).