113. Though one may be employed in his continuous investigation into spirituality, yet a moment's neglect of his spiritualism is sure to darken his spiritual light; as the apparition of the world appears to sight. 114. As the succession of light and darkness makes the course of the day and night, so the return of the pain and pleasure indicates the progress of life. (This variety kills the monotony of life). 115. Thus the two states of pleasure and pain, are known to accompany over lives from birth to death; as the results of our prior acts (of merit and demerit). 116. This impression of past life marks the lives of the ignorant entirely, as the red colouring sticks for ever in a cloth; but it is not so with the intelligent, whose knowledge of truth wipes off the stigma of their pristine acts. 117. As the eternal hue of a gem, whether it be good or bad, is exhibited on the outside of it; and also as a crystal stone, however clear it may be, takes the colour of the outward object in it (so the ignorant exhibit their inherent nature in their outward conduct, and partake also the qualities of their surroundings). 118. But it is not so with the intelligent knower of truth (tatwajna), whose soul is free from all inward and outward impressions in his life time; and whose mind is never tinged like that of the ignorant, by the reflexion of anything about him. (Knowledge of truth is vitiated by nothing). 119. It is not only the contiguity or presence of things or pleasures, that taint the minds of the ignorant; but the absence and loss also are causes of great regret, from the stain they leave in the memory; as it is not only a new paint that paints a thing, but also the vestiges that it leaves behind, give it also a colouring. (The remembrance of past things, gives a colouring to the character of man). 120. Thus as the minds of the ignorant are never cleansed from the taint of their favourite objects, so they are never free from their bondage in this world; like the liberated sage by his want of earthly attachment. Because it is the parvitude of our desires that contributes to our liberation, while the amplitudes of our wishes lead us to our continued bondage in this world. (This passage presents us with the pains of memory, instead of the pleasures which some poets have portrayed on its face). 121. Sikhidhwaja said:--Tell me my lord, why men feel sorry or joyous at their pain or pleasure, to which they are bound by their birth in this world; and for what is far off from them (either as past or gone and what is in their expectation in future, since both the past and future are absent from us)? 122. I find your words my lord to be as clear as they are pretty and full of meaning, and the more I hear them so much the more do I thirst to listen to them; as the peacock is insatiate with the roarings of clouds.