(4) Free from desire, with the mind and the self controlled, having relinquished all possessions, doing mere bodily action, he incurs no sin.

(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.

(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.

(9) Mark how fortune brings endless misfortune by the miseries of winning it, guarding it, and losing it; men's thoughts cling altogether to their riches, so that they have not a moment to free themselves from the sorrows of life. Thus they who are possessed by desire suffer much and enjoy little, as the ox that drags a cart gets but a morsel of grass. For the sake of this morsel of enjoyment, which falls easily to the beast's lot, man, blinded by his destiny, wastes this brief fortune, that is so hard to win. For all time lasts the struggle for the welfare of the mean body that is doomed to depart and fall into hell, and even a millionth part of this labour would win the rank of the Enlightened. Greater is the pain of them that are possessed by desire than the pain of the way of holiness, and no Enlightenment comes to them. Neither sword, nor poison, nor fire, nor fall into abysses, nor foemen may be compared to the desires, if we bear in mind the agonies of hell and the like. Then shrink from the desires, and learn delight in solitude, in the peaceful woodlands void of strife and toil. Happy are they who are fanned by the sweet silent breezes of the forest, as they walk upon the pleasant rock-floors broad as in a palace and cooled by the moonbeams' sandal ointment, and take thought for the weal of their fellow-creatures! Dwelling anywhere for what time they will, in deserted sanctuary or cave or beneath the trees, saved from the weariness of winning and guarding possessions, they wander fancy-free at pleasure. Indra himself can hardly win the bliss of contentment that is enjoyed by him who wanders homeless at his own free will and unattached to aught.

(89) Would you have eyes and ears of reason clear, Tear off the obstructing veil of greed! The blind imitation of that Sufi proceeded from greed; Yea, 'twas greed that led astray that Sufi, Greed of victuals, greed of that ecstatic singing If greed stained the face of a mirror, If a pair of scales were greedy of riches, Would they tell truly the weight of anything? The Prophet saith, "O people, through singleness of mind,

(14) From Sattva arises wisdom, and greed from Rajas; heedlessness and error arise from Tamas, and also ignorance.

(22) 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.'

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

(17) "At home, he dreads the pest of the pilfering thief. Abroad, the danger of bandit and highwayman. So he keeps strict guard within, while never venturing alone without. This is fear. "These six are the greatest of the world's curses. Yet such a man never bestows a thought upon them, until the hour of misfortune is at hand. Then, with his ambitions gratified, his natural powers exhausted, and nothing but wealth remaining, he would gladly obtain one day's peace, but cannot do so. "Wherefore, if reputation is not to be enjoyed and wealth is not to be secured, how pitiable it is that men should harass their minds and wear out their bodies in such pursuits!"

(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.

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

(12) He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, he who is full of devotion is dear to Me.

(2) Whoso, without attachment anywhere, on meeting with anything good or bad, neither exults nor hates, his knowledge becomes steady.

(4) 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.'

(18) He who is free from egotistic notion, whose mind is not tainted, — though he kills these creatures, he kills not, he is not bound.

(4) Satisfied with what comes to him by chance, rising above the pairs of opposites, free from envy, equanimous in success and failure, though acting he is not bound.

(4) The mortal who thinks of his gains or his honours or the favour of many men will be afraid of death when it falls upon him. Whatsoever it be in which the pleasure-crazed spirit takes its delight, that thing becomes a pain a thousand times greater. Therefore the wise man will seek not for pleasure, for from desire arises terror; and if it come of itself, let him stand firm and wait. Many there are who have found gain, many who have won fame; but none know whither they have gone, with their gains and their fame. Some loathe me; then why shall I rejoice in being praised? Some praise me; then why shall I be cast down by blame?

(15) This passage from nothingness to real being, this quitting of oneself is a birth accompanied by pain, for by it natural love is excluded. All grief except grief for sin comes from love of the world. In God is neither sorrow, nor grief, nor trouble. Wouldst thou be free from all grief and trouble, abide and walk in God, and to God alone. As long as love of the creature is in us, pain cannot cease.

(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;

(2) He attains peace, who, self-controlled, approaches objects with senses devoid of love and hatred and brought under his own control.