43. The body of the living liberated man, has a mind employed in its duties, but freed from its desires; such minds are not _chittas_ or active agents, but mere _sattwas_ or passive objects. They are no more self-volitive free agents, but are acted upon by their paramount duties. (Free will is responsible for its acts, but compulsion has no responsibility). 44. They that know the truth, are mindless and unmindful of everything save their duty; they rove about at pleasure and discharge their duties by rote and practice, in order any object to gain. 45. They are calm and cold with all their actions and in all their dealings; they have the members of their bodies and their senses under full control, and know no desire nor duality. 46. The saint having his sight fixed upon his inner soul, sees the world burnt down as straws by the fire of his intellect; and finds his erroneous conceptions of the mind, to fly far away from it, like flitting flies from a conflagration. 47. The mind which is purified by reason, is called the _sattwa_ as said above, and does not give rise to error; as the fried paddy seed, is not productive of the plant (The sattwa mind is spiritless and dead in itself). 48. The word Sattwa means the contrary of Chitta, which latter is used in lexicons to mean the mind, that has the quality of being reborn on account of its actions and desires. (The chitta is defined as the living seed of the mind, and productive of acts and future regenerations, which the Sattwa or deadened mind cannot do). 49. You have to attain the attainable _Sattwa_ or torpid state of your mind, and to have the seed of your active mind or _chitta_, singed by the blaze of your spiritual mind or sattwa. 50. The minds of the learned, which are lighted by reason, are melted down at once to liquidity; but those of the ignorant which are hardened by their worldly desires, will not yield to the force of fire and steel; but continue still to sprout up as the grass, the more they are mowed and put on fire. (The over-growing grass in the fields, though set on fire, will grow again from their unburnt roots, and became as rank as before). 51. Brahma is vast expanse, and such being the vastness of the universe too there is no difference between them; and the intellect of Brahma is as full as the fulness of his essence. 52. The Divine Intellect contains the three worlds, as the pepper has its pungency within itself. Therefore the triple world is not a distinct thing from Brahma, and its existence and inexistence (_i.e._, its creation and dissolution), are mere fictions of human mind. (It is ever existent in the eternal mind). 53. It is the use of popular language, to speak of existence and non-existence as different things; but they are never so in reality to the right understanding. Since whatever is or is not in being, is ever present in the Divine Mind.