27. Cut off your egoism, O gentle Ráma! and dwell in thy unearthly self by forgetting yourself, and by dispelling your fear from all created being. (Here is an alliteration of the letter bh ভ in the last line, as ভু, ভব, ভয়). CHAPTER XVI. HEALING OF AVARICE. Argument. The way to forsake the desires, and become liberated in this life and the next. Ráma said:—It is too deep for me sir, to understand what you say to me, for the abandonment of my egoism and avarice. 2. For how is it possible, sir, to forsake my egoism, without forsaking this body and every thing that bears relation to it? 3. It is egoism which is the chief support of the body, as a post or prop is the support of a thatched house. 4. The body will surely perish without its egoism, and will be cut short of its durability, as a tree is felled by application of the saw to its root. 5. Now tell me, O most eloquent sir, how I may live by forsaking my egoism (which is myself); give me your answer, according to your right judgment. 6. Vasishtha replied:—O lotus-eyed and respectful Ráma! abandonment of desires, is said to be of two kinds by the wise, who are well acquainted with the subject; the one is called the _jneya_ or knowable and the other is what they style the thinkable (or dhyeya). 7. The knowledge that I am the life of my body and its powers, and these are the supports of my life, and that I am something. 8. But this internal conviction being weighed well by the light of reason, will prove that neither am I related with the external body, nor does it bear any relation with my internal soul. 9. Therefore the performance of one’s duties, with calmness and coolness of his understanding, and without any desire of fruition, is called the abandonment of desire in thought. 10. But the understanding which views things in an equal light, and by forsaking its desires, relinquishes the body without taking any concern for it, and is called the knowing abandonment of desires. (_i.e._ Of which the Yogi has full knowledge). 11. He who foregoes with ease the desires arising from his egoism, is styled the thinking abjurer of his desires, and is liberated in his life time. 12. He who is calm and even-minded, by his abandonment of vain and imaginary desires; is a knowing deserter of his desires, and is liberated also in this world. 13. Those who abandon the desires in their thought, and remain with listless indifference to everything, are like those who are liberated in their life time. 14. They are also called the liberated, who have had their composure (_insouciance_) after abandonment of their desires, and who rest in the Supreme Spirit, with their souls disentangled from their bodies. (This is called the disembodied liberation বিদেহ মুক্তি). 15. Both these sorts of renunciation are alike entitled to liberation, both of them are extricated from pain; and both lead the liberated souls to the state of Brahma.