(2) That man attains peace, who, abandoning all desires, moves about without attachment, without selfishness, without vanity.

(18) He whose reason is not attached anywhere, whose self is subdued, from whom desire has fled, he by renunciation attains the supreme state of freedom from action.

(4) Of the man whose attachment is gone, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, — his whole action melts away.

(15) 'He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.'

(2) He whose heart is not distressed in calamities, from whom all longing for pleasures has departed, who is free from attachment, fear and wrath, he is called a sage, a man of steady knowledge.

(7) It is well for a man to depart to the forest ere the four bearers carry him away amidst the laments of his folk. Free from commerce and hindrance, possessing naught but his body, he has no grief at the hour of death, for already he has died to the world; no neighbours are there to vex him or disturb his remembrance of the Enlightened and like thoughts. Then I will ever woo sweet Solitude, untroubled dayspring of bliss, stilling all unrest. Released from all other thoughts, with mind utterly set upon my own spirit, I will strive to concentre and control my spirit.

(4) Let me not despair that the Enlightenment will come to me; for the Blessed One, the speaker of truth, has revealed this truth, that they who by force of striving have gained hard-won supreme Enlightenment have been erstwhile gnats, gadflies, flies, and worms. Now I am a man by birth, able to know good and evil: why shall I not win the Enlightenment by following the rule of the All-knowing? If I am afraid when I think that I must give my hand or foot, it is because in my heedlessness I confound things of great and of small weight. I may be cleft, pierced, burnt, split open many and many a time for countless millions of aeons, and never win the Enlightenment. But this pain that wins me the Enlightenment is of brief term; it is like the pain of cutting out a buried arrow to heal its smart. All physicians restore health by painful courses; then to undo much suffering let us bear a little. But even this fitting course the Great Physician has not enjoined upon us; he heals them that are grievously sick by tender treatment. At first our Lord ordains gifts only of herbs and the like, and then in due course brings men at last to surrender even their own flesh. When there comes to man the spirit that looks upon his flesh as no more than herbs, what hardship is it for him to surrender his flesh and bone? He is not hurt, for he has cast off sin, nor sad, for knowledge is his; for distress comes in the mind from false imaginations, and in the body from sin. The body is made happy by righteous works, the spirit by knowledge; what can vex the compassionate one who remains in embodied life only for the welfare of others? Annulling his former sins, amassing oceans of righteousness, by the power of his Thought of Enlightenment he travels more swiftly than the Disciples. Having thus in the Thought of Enlightenment a chariot that removes all vexation and weariness, travelling from happiness to happiness, who that is wise will despair?

(18) 'He who knows the three Nâkiketa fires, and knowing the three, piles up the Nâkiketa sacrifice, he, having first thrown off the chains of death, rejoices in the world of heaven, beyond the reach of grief.'

(3) That man, verily, who rejoices only in the Self, who is satisfied with the Self, who is content in the Self alone, — for him there is nothing to do.

(50) By absence of all self-indulgence at this point, when the seeds of bondage to sorrow are destroyed, pure spiritual being is attained.

(2) That wise man whom, verily, these afflict not, O chief of men, to whom pleasure and pain are same, he for immortality is fit.

(5) He should be known as a perpetual renouncer who neither hates nor desires: for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.

(15) Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, their desires having completely turned away, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.

(12) He by whom the world is not afflicted and who is not afflicted by the world, who is free from joy, envy, fear and sorrow, he is dear to Me.

(14) He to whom pain and pleasure are alike, who dwells in the Self, to whom a clod of earth and stone and gold are alike, to whom the dear and the undear are alike, who is a man of wisdom, to whom censure and praise are same;

(5) He who knows Brahman can neither rejoice on obtaining the pleasant, nor grieve on obtaining the unpleasant, — steady-minded, undeluded, resting in Brahman.

(4) Him who has renounced actions by Yoga, whose doubts have been cloven asunder by wisdom, who is self-possessed, actions bind not, O Dhananjaya.