36. It is neither the silence nor inactivity of a living body, that amounts to its refraining from action, so long as the mind is busy with its thoughts; but it is only the unmindfulness of the signification of the word action, that amounts to one’s forbearance from acts. 37. It is the freedom of one’s volition or choice either to do or not to do anything that is meant to make one’s action or otherwise; therefore by avoiding your option in the doing of an act you avoid it altogether; otherwise there is no other means of avoiding the responsibility of the agent for his own acts; (except that they were done under the sense of compulsion and not of free choice. Gloss). 38. Nobody is deemed as the doer of an act, who does not do it by his deliberate choice; and the knowledge of the unreality of the world, leads to the ignoring of all action also. (If nothing is real, then our actions are unreal also). 39. The ignoring of the existence of the world, is what makes the renunciation of it; and the renunciation of all associations and connections, is tantamount to one’s liberation from them. The knowledge of the knowable One, comprehends in it the knowledge of all that is to be known. (Because the One is all, and all existence is comprised in that only knowable One). 40. There being no such thing as production, there is no knowledge of anything whatever that is produced; abandon therefore your eagerness to know the knowable forms (of things), and have the knowledge of the only invisible One. 41. But there is no knowing whatever of the nature and actions of the quiescent spirit of Brahma, its action is its intellection only, which evolves itself in the form of an infinite vacuum (showing the shapes of all things as in a mirror). 42. “That utter insensibility is liberation,” is well known to the learned as the teaching of the Veda; hence no one is exempted from action, as long as he lives with his sensible body. 43. Those who regard action as their duty, are never released from their subjection to the root (principle) of action; and this root is the consciousness of the concupiscent mind of its own actions. (The desire is the motive of actions, and the consciousness of one’s deeds and doings, is the bondage of the soul. Or else a workingman is liberated, provided he is devoid of desire and unmindful of his actions). 44. It is impossible, O Ráma, to destroy this bodiless consciousness, without the weapon of a good understanding; it lies so very deep in the mind, that it continually nourishes the roots of action. 45. When by our great effort, we can nourish the seed of conscience, why then we should not be able to destroy the keen conscience by the same weapon that is effort. 46. In the same manner, we can destroy also the tree of the world with its roots and branches.