28. Know the fruit of the high arbor of reason, to be the even, unobstructed, interminable and independent happiness called _Kaivalya_. 29. It is by means of reason and its evident influence on the deprivation of (physical) gratifications, that there rises an unshaken and exalted disinterestedness in the mind, like the cooling beams of the moon. 30. When the saint has reached his perfection by means of the elixir of judgment seated in his mind, he neither desires for more nor leaves (what he has). 31. The mind relying on that state of equanimity and perceiving the clear light (of truth within itself), has neither its fall nor elevation, but enjoys its inward expansion as that of vacuum for ever. 32. One unconcerned with the world, neither gives nor receives any thing, nor feels himself elated or depressed at any event, but views every thing as an indifferent spectator. 33. He is neither torpidly cold nor does he dwell on anything internally or externally. He is neither inactive nor merged in activity. 34. He slights the loss of anything, and lives content with what he has; he is neither depressed nor elevated; but remains as full as the (tideless) sea. 35. It is in this manner that the high-souled and high-aspiring _Yogis_ conduct themselves in this world, with their fullness (of joy) and living as they are liberated in this life. 36. These saintly sages having lived as long as they like (in this earth), abandon it at last, and gain their कैवल्य eternal unity (after death). 37. The sapient man should intently consider within himself, who and whose he is, what is his family and by whom he is surrounded, and think on the remedy (of his worldliness). 38. It is the king, O Ráma! who well knows the difficult and doubtful state of the business (before him); and his success or failure depends solely on his right judgment and on nothing else. 39. It is the _dicta_ and _data_ established by the Veda and Vedánta that form the grounds of our evidence, and these are to be ascertained by our reason as by the help of a lamp in the gloom of night. 40. The bright eye-sight of reason, is neither blinded by the darkness (of night), nor dimmed by the full blaze (of the day), even when it has to view things (situated) at a distance. 41. He who is blind to reason is as one born blind, and a demented man is an object of universal pity; but the man with a reasoning soul is said to be possessed of divine eye-sight, and becomes victorious in all things (he undertakes). 42. The miraculous power of reason is acknowledged to be a divine attribute and an instrument to highest felicity; wherefore it is not to be lost sight of for a moment. 43. The man graced by reason is loved even by the great, as the delicious and ripe mango fruit is delectable to all. 44. Men with their minds illumed by the light of reason, are like travellers acquainted with their way, and are not liable to pit falls of incessant danger and misery.