53. The other kind of egoism, which is composed of the knowledge of the body, with all its members as parts of the Ego, is the last and worst kind of it, which takes the body for the soul or self. 54. This third and last kind, forms the popular belief of mankind, who take their bodies as parts of themselves; it is the basest form of egoism, and must be forsaken in the same manner, as we shun our inveterate enemies. 55. The man that is debased by this kind of egoism, can never come to his right sense; but becomes subject to all the evils of life, under the thrall of the powerful enemy. 56. Possest with this wrong notion of himself, every man is incessantly troubled in his mind by various desires, which expose him to all the evils of life. 57. By means of the better egoisms, men transform themselves to gods; but the common form of it, debases a man to the state of a beast and its attendant evils. 58. That I am not the body, is the certainty arrived at by the great and good, who believing themselves to be of the first two kinds, are superior to the vulgar. 59. Belief in the first two kinds, raises men above the common level; but that in the lower kind, brings every misery on mankind. 60. It was owing to their baser egoism, that the demons Dáma, Vyála and others, were reduced to that deplorable state, as it is related in their tale. 61. Ráma said:—Tell me, sir, the state of that man, who by discarding the third or popular kind of egoism from his mind, attains the well being of his soul in both the present and future worlds. 62. Vasishtha replied:—Having cast off this noxious egoism, (which is to be got rid of by every body), a man rests in the Supreme Spirit in the same manner, as the believers in the two other sorts of it. (_i.e._ Of the Supreme and superior sorts of spiritual egoisms, consisting in the belief of one’s self, as the impersonal or personal soul—the undivided or individual spirit). 63. The two former views of egoism, place the egotist in the all pervasive or all exclusive spirit (in the Ego of the Divine Unity). 64. But all these egoisms which are in reality but different forms of dualism, being lost in the unity, all consciousness of distinct personality, is absorbed in the Supreme monism. 65. The good understanding should always strive to its utmost, to get rid of its common and gross egotism, in order to feel in itself the ineffable felicity of the unity. 66. Renunciation of the unholy belief of one’s self personality in his material body, is the greatest good that one can attain to for his highest state of felicity _parama padam_. 67. The man that forsakes the feeling of his egoism (or personality) from his mind, is not debased nor goes to perdition by either his indifference to or management of worldly affairs. (_i.e._ The doing or refraining from bodily or worldly actions, is equally indifferent to the philosophic mind).