31. The darkened mind is called the mind, but the enlightened one is known as the principle of goodness; the unenlightened rely in their minds, but enlightened men of great understanding confide in their goodness only. 32. The mind is repeatedly born with the body, but the nature of goodness is never reborn any more; the unawakened mind is under perpetual bondage, but the enlightened soul is under no restraint. 33. Now sir, you are become of the nature of goodness, and deserves the title of the forsaker of all things; and I understand you to have quite got rid of the propensities of your mind. 34. I find you today as brilliant as the full moon, freed from the shadows of the eclipse; and your mind to have become as lucid as the clear firmament, without any tinge in it. 35. You have got that equanimity, which is characteristic of the consummate yogi; this is called that total renunciation of all, which you exhibit in yourself. 36. The enlightened understanding is freed from the trammels, of its desire of heaven and future rewards, and its observance of austerities and charity, by means of its superior knowledge. (The divine knowledge is called the superior or _parávidyá_ in opposition to the worldly or _aparávidyá_). 37. All austerities and mortifications, serve but to procure a short lived cessation of pain; but the happiness which is wholly free from its decay, is to be found only in one's equanimity and indifference under all circumstances of life. (The original word is _samatá_ or the sameness or evenness of disposition at all times). 38. That thing must be truly good, which is different from the enjoyment of temporary bliss of heaven, and altogether different from an existent pleasure, which is both preceded as well as followed by pain. 39. We are all doubtful of the happiness, that most await on us hereafter in heaven; and what are our religious acts, but for the purpose of procuring some happiness to those, who are unacquainted with the consummate felicity of their souls, derived from their spiritual knowledge. 40. Let them use their ornaments of brass, who have no gold ornaments for their persons; so let the ignorant adhere to their ritual and not the wise who are quite happy in their knowledge. But you, O prince, have happily come both to your knowledge and happiness in the company of Chúdálá and others. 41. Why therefore are you devoted in vain, to the observance of your austerities; because the mortifications and penance of asceticism, are prescribed for the expiation of the prior misdeeds of men (and neither for their salvation or eternal felicity of the souls). 42. The beginning and end of asceticism are both attended with pain, the middle alone promises a short and temporary happiness; and as mortifications are mere preparatory to the purification of the soul. (it is better to acquire this purity by divine knowledge, than by the painful practices of hermitage).