(9) Attachment is the desire toward life, even in the wise, carried forward by its own energy.

(11) Despise all those things, which when liberated from the body you will not want; and exercising yourself in those things of which when liberated from the body you will be in want, invoke the Gods to become your helpers.

(26) Furthermore, even if thou feelest attached to the worldly goods thou hast left behind, or, because of seeing such worldly goods of thine in the possession of other people and being enjoyed by them, thou shouldst feel attached to them through weakness, or feel angry with thy successors, that feeling will affect the psychological moment in such a way that, even though thou wert destined to be born on higher and happier planes, thou wilt be obliged to be born in Hell, or in the world of pretas [or unhappy ghosts]. On the other hand, even if thou art attached to worldly goods left behind, thou wilt not be able to possess them, and they will be of no use to thee. Therefore, abandon weakness and attachment for them; cast them away wholly; renounce them from thy heart. No matter who may be enjoying thy worldly goods, have no feeling of miserliness, but be prepared to renounce them willingly. Think that thou art offering them to the Precious Trinity and to thy guru, and abide in the feeling of unattachment, devoid of weakness [of desire].

(2) Be persuaded that things of a laborious nature contribute more than pleasures to virtue.

Every passion of the soul is most hostile to its salvation.

(3) Beware of pride, for it blasphemeth God in His gifts, and boldeneth sinners. Wert thou verily meek, thou shouldest feel of this work as I say: that God giveth it freely without any desert. The condition of this work is such, that the presence thereof enableth a soul for to have it and for to feel it. And that ableness may no soul have without it. The ableness to this work is oned to the work’s self without departing; so that whoso feeleth this work is able thereto, and none else. Insomuch, that without this work a soul is as it were dead, and cannot covet it nor desire it. Forasmuch as thou willest it and desirest it, so much hast thou of it, and no more nor no less: and yet is it no will, nor no desire, but a thing thou wottest never what, that stirreth thee to will and desire thou wottest never what. Reck thee never if thou wittest no more, I pray thee: but do forth ever more and more, so that thou be ever doing.

(24) Thou seest thy relatives and connexions and speakest to them, but receivest no reply. Then, seeing them and thy family weeping, thou thinkest, 'I am dead! What shall I do?' and feelest great misery, just like a fish cast out [of water] on red-hot embers. Such misery thou wilt be experiencing at present. But feeling miserable will avail thee nothing now. If thou hast a divine guru, pray to him. Pray to the Tutelary Deity, the Compassionate One. Even though thou feelest attachment for thy relatives and connexions, it will do thee no good. So be not attached. Pray to the Compassionate Lord; thou shalt have nought or sorrow, or of terror, or of awe.

(4) As for outward works they are ordained for this purpose that the outward man may be directed to God. But the inner work, the work of God in the soul is the chief matter; when a man finds this within himself, he can let go externals. No law is given to the righteous, because he fulfils the law inwardly, and bears it in himself, for the least thing done by God is better than all the work of creatures. But this is intended for those who are enlightened by God and the Holy Scriptures.

(29) I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labor.

(12) Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.

(11) 'Trust in God, yet tie the camel's leg.' l Hear the adage, 'The worker is the friend of God;' Go, O Quietists, practice trust with self-exertion, Exert yourself to attain your objects, bit by bit. In order to succeed, strive and exert yourselves; If ye strive not for your objects, ye are fools." They said, "What is gained from the poor by exertions Again, know that self-exertion springs from weakness; What is more lovely than committing oneself to God? Many there are who flee from one danger to a worse;

(1) Hence that of which you are dubious is not true, “ that all things are bound with the indissoluble bonds of Necessity ,” which we call Fate. For the soul has a proper principle of circumduction to the intelligible, and of a separation from generated natures; and also of a contact with real being, and that which is divine. “ Nor must we ascribe fate to the Gods, whom we worship in temples and statues, as the dissolvers of fate. ” For the Gods, indeed, dissolve fate; but the last natures which proceed from them, and are complicated with the generation of the world and with body, give completion to fate. Hence we very properly worship the Gods with all possible sanctity, and the observance of all religious rites, in order that they may liberate us from the evils impending from fate, as they alone rule over necessity through intellectual persuasion. But neither are all things comprehended in the nature of fate, but there is another principle of the soul, which is superior to all nature and generation, and through which we are capable of being united to the Gods, of transcending the mundane order, and of participating eternal life, and the energy of the supercelestial Gods. Through this principle, therefore, we are able to liberate ourselves from fate. For when the more excellent parts of us energize, and the soul is elevated to natures better than itself, then it is entirely separated from things which detain it in generation, departs from subordinate natures, exchanges the present for another life, and gives itself to another order of things, entirely abandoning the former order with which it was connected.

(30) Thereon comes surcease from sorrow and the burden of toil.

(51) There should be complete overcoming of allurement or pride in the invitations of the different realms of life, lest attachment to things evil arise once more.

(1) O Statuette there! Should I be called and appointed to do any of the labours that are done in the Netherworld by a person according to his abilities, lo! all obstacles have been beaten down for thee; be thou counted for me at every moment, for planting the fields, for watering the soil, for conveying the sands of east and west

(151) I would willingly take ease and rest in my meekness, if I were not put upon this work; but that God who has made the world is too strong for me, I am the work of his hands, he may set me and place me where he will.

(14) O statuette there! Should I be called and appointed to do any of the labours that are done in the Netherworld, by a person according to his abilities, to plant fields, to water the soil, to convey the sand from East to West; here am I, whithersoever thou callest me

(1) LOOK that nought work in thy wit nor in thy will but only God. And try for to fell all witting and feeling of ought under God, and tread all down full far under the cloud of forgetting. And thou shalt understand, that thou shalt not only in this work forget all other creatures than thyself, or their deeds or thine, but also thou shalt in this work forget both thyself and also thy deeds for God, as well as all other creatures and their deeds. For it is the condition of a perfect lover, not only to love that thing that he loveth more than himself; but also in a manner for to hate himself for that thing that he loveth.

(1) Do what thou hast to do, O Sekaru ( twice ); as The god who is in his own house, and as The god who standeth on his legs in the Netherworld