32. Our cupidity is the causal seed of the crop of our misery in this world; and this seed being fried in the fire of our best reason, will no more vegetate in the ground of our breast. 33. The world is the field of our desires and the baneful sources of misery only, it is the extinction of them which is called _nirvána_; therefore never be tempted by the delusion of desire for your utter destruction. 34. Of what avail are the dictates of the sástras, and the precepts of our preceptors; if we fail to understand that, our _samádhi_ or final rest consists in the extinction of our temporary desires. 35. He who finds the difficulty of checking his desires in his mind, it is hopeless for him to derive any good from the instructions of his preceptors, or the teachings of the sástras whatever. 36. It is the poison of avarice which proves the bane of human life, as the native forests of stags prove destructive to them, by being infested by huntsmen. (Hearts infested by avarice, are as detrimental to men; as forests infested by hunters are baneful to stags). 37. If one would not deal frivolously, with the acquisition of his self-knowledge (spirituality); he may but learn to extenuate his cravings, and he will thereby be led insensibly, to the acquirement of his spiritual knowledge. 38. Extinction of wish is the extirpation of anguish, and this is the sense of the nirvána bliss; therefore try to curtail your desires, and thereby to cut off your bondage, which will not be difficult for you to do, if you will but try to do so. 39. The evils of death and decrepitude, and the weeds of continued woes, are the produce of secret seed of desire, which to be burnt betimes by the fires of equanimity and _insouciance_. 40. Wherever there is inappetency, the liberation from bondage is found to be even there also; therefore suppress always your rising desires, as you repress your fleeting breath (in the practice of _ajapá_ or suppression of breathings). 41. Wherever there is appetence, even there is our bondage in this world; and all our acts of merit or demerit and all our distresses and diseases, are the invariable companions of our worldly wishes. 42. The dominant desire being deprived of its province, and the indifferent saint being freed from its bondage; it is made to weep and wail, as when a man is robbed by a robber. 43. As much as a man’s desire is decreased in his breast, so much so does his prosperity increase, leading him onward towards his liberation. 44. A foolish man that is ignorant of himself (_i.e._ of his soul and spirit), and fosters his fond desire for anything; is as if he were watering at the root of the poisonous arbour of this world, only to bring his death by its baneful fruits.