41. The man not intentionally employed in the sacrifice of a horse or slaughter of a Bráhman, neither reaps the good of the one, nor incurs the guilt of the other; and so the minds of distracted lovers are never aware of the results of their own deeds. (The killing of a Bráhman with the idea of his being an aggressor, does not amount to Bráhmicide; and so the acts of the lovelorn Indráhalyá and Vikramorvasi, are taken into no account). 42. One free from his intrinsic relation (or interest) with anything, is most agreeable to all by his elevated demeanour; and whether he acts and neglects his part, he remains indifferent and neutral to both. (It is the deliberate choice, and not the unheeded action that constitutes the deed). 43. No agency is attached to the man whose action is involuntary, and whose mind is released from its internal attachment to anything. It is the unconcerned indifference of the mind, that is attended with its composure; while its careful concern for anything whatsoever, is fraught with its vexation only. 44. Therefore, avoid your internal concern for anything, that thou knowest to be but externally related to thee; and release thyself from the mortification of the loss to all external relations. 45. The mind being cleared of the foulness of its internal relation with the externals, acquires the pellucidness of the cloudless firmament; and after clearance of all dirt and dross from within, the mind becomes one with the soul; like a bright gem shining with double effulgence with the lustre of a luminary, or like a blue streamlet, receiving the cerulean hue of the azure sky. CHAPTER LXVIII. INQUIRY INTO THE NATURE OF INTERNAL AND EXTERNAL RELATIONS. Argument. The Relativity of the body or mind, either externally or internally with any object, is the cause of its woe and misery. Ráma said:—Tell me, sir, what are those connexions which become the bondages of men, and how are they to be avoided; as also what is that congeniality that leads to their emancipation here. 2. Vasishtha answered:—The division of Unity into the duality of the body and soul (whose body nature is, and God the Soul); and the rejection of the latter part—the soul (under the idea of its being assimilated to body); produce the misbelief in the body only, and is called the association of bondage (_i.e._, binding the soul to the body, and subjecting it thereby to repeated transmigrations in various embodied forms, from which it can never fly away to its etherial element). 3. Again the consideration of the infinite soul as a finite being, and confined in the limited confines of the body (under the impression of its being seated in the heart, and becoming extinct with it) leads to the bondage of the soul (to sensual gratifications).