In this sutra we are dealing with the physical body, which undergoes experiences on the physical plane and which utilizes the brain consciousness. The tendency of that body is towards all other objective forms, and it is apt (in its unregenerate state) to gravitate with facility towards material objects. The nature of those objects will be dependent upon the point in evolution of the experiencing ego. This must be carefully remembered [76] when studying this sutra, otherwise there will be a misapprehension of the final clause. Discriminative action must ever be taken with reference to all demonstrations of good and evil force, and the law works in this connection, but emancipation from all the physical forms which that energy may take, eventuates when dispassion towards these objective forms is practiced. It might be useful if we note that the sympathy dealt with concerns our relation to all other pilgrims, or towards the fourth kingdom in nature; tenderness covers our relation to the animal or third kingdom; steadiness of purpose deals with our relation to the Hierarchy of the planet, and dispassion concerns our attitude to all the reactions of the lower personal self. The comprehensiveness of this sutra is therefore apparent and concerns all the brain vibrations of the disciple.

Thus peace is achieved, peace of the chitta or mind stuff, peace of the brain reactions and eventually complete quiet and calm. The idea is well covered by Charles Johnston in the words of his translation of this sutra, "The psychic nature [77] moves to gracious peace," and the man expresses wholesomeness, a rounded out nature, and complete sanity of thought and act. All bodily disability is in this way overcome, and wholeness expresses the nature of the manifestation.