6. Want of greediness and anxiety prior to and on account of some gain, and absence of mirth and change in one’s disposition afterwards (_i.e._ after the gain); is the true freedom of men. 7. Know, O high-minded Ráma! that desire to be the greatest bondage of men, which is in eager expectation of the possession of anything. (Lit.: that such things may be mine). 8. He who is devoid of desire of everything, whether existent or inexistent in the world; is the truly great man, with the greatest magnanimity of his soul. 9. Therefore, Ráma! forsake the thoughts both of thy bondage and liberation, and also of thy happiness and misery; and by getting rid of thy desire of the real and unreal, remain as calm as the undisturbed ocean. 10. Think thyself, O most intelligent Ráma! to be devoid of death and decay, and do not stain thy mind with the fears of thy disease or death (because thy soul is free from them). 11. These substances are nothing, nor are you any of these things that you see; there is something beyond these, and know that you are that very thing (which is the soul or a spiritual being). 12. The phenomenon of the world is an unreality, and every thing here is unreal, that appears real in thy sight; knowing then thyself to be beyond all these, what earthly thing is there that thou canst crave for? 13. All reasoning men, O Ráma! consider themselves in some one of these four different lights in their minds, which I shall now explain to you in brief. 14. He who considers his whole body (from his head to foot), as the progeny of his parents (_i.e._ devoid of his spiritual part), is surely born to the bondage of the world. (This is the first kind). 15. But they who are certain of their immaterial soul, which is finer than the point of a hair, are another class of men; who are called the wise and are born for their liberation. (This is the second). 16. There is a third class of men, who consider themselves as same with the universal soul of the world; such men O support of Raghu’s race, are also entitled to their liberation. (These belong to the third kind.) 17. There is again a fourth class, who consider themselves and the whole world to be as inane as the empty air (or vacuum); these are surely the partakers of liberation. 18. Of these four kinds of beliefs, the first is the leader to bondage; while the three others growing from purity of thought, lead to the path of liberation. 19. Among these, the first is subject to the bondage of avarice; but the other three proceeding from pure desire, are crowned with liberation. 20. Those of the third kind, who consider themselves same with the universal soul, are in my opinion never subject to sorrow or pain. 21. The magnitude of the Supreme spirit, extends over and below and about all existence; hence the belief of “all in One, or One in all” never holds a man in bondage.