Serenity of mind, the quieting of the mind, the making of it clear and untroubled; gentleness, the kindly disposition that is to be inferred from its visible signs, a calm face and the like, a state of the inner organ; silence, which is restraint of speech and itself rests on restraint of the mind, so that here the cause, restraint of mind, is named by its effect, silence; self-control, the holding back of the mind quite generally, while silence is specifically the restraint of the mind only in regard to speech; and purity of disposition, which is the absence of guile in one's dealings with others, this is called the austerity of the mind. The question now arises how this threefold austerity, of body, speech, and mind, performed by people, is itself of three kinds by the difference of sattva and the other qualities.

Serenity of mind, the mind's being free of anger and the rest; gentleness, the mind's being bent toward the flourishing of others; silence, the restraining, with the mind, of the working of speech; self-restraint, the setting of the mind's working on the object to be meditated on; purity of disposition, the absence of thought of objects other than the self; this is the austerity of the mind.

'Gentleness' (saumyatva) is the absence of cruelty, as the lexicon has it, 'the uncruel one is called gentle'. 'Silence' (mauna) is the disposition to reflect, for the scripture says, 'and, having thoroughly attained childlikeness and learning, then the muni' (Brihadaranyaka Upanishad 3.5.1), and the Bhallaveya scripture, 'by Him all this is thought, in that by Him all this is thought; therefore He is the muni, therefore they call Him the muni'. How else could this be an austerity of the mind?