33. The knowledge which tends to create your aversion to riches, and to your family and friends, is of course averse to your ignorance and dullness; and the one being acquired and accomplished by you, serves to put an end to your ignorance at once. 34. That is the true wisdom of wise men, which is unalloyed by avarice, and that is the true learning of the learned, which is not vitiated by any yearning. 35. But neither wisdom and inappetency, singly and simply, nor their combined and augmented states, are of no good unless they have attained their perfection, but prove as vain as the blaze of a sacrificial fire in a picture, which has not the power of consuming the oblation offered upon it. 36. The perfection of wisdom and inappetence, is a treasure which is termed liberation also; because any body who has reached to, and remains in that state of infinite bliss, is freed from all the bonds of care. 37. In this state of our emancipation, we see the past and present, and all our sights and doings in them as present before us; and find ourselves situated, in a state of even calm and tranquility, of which there is no end nor any breach whatever. 38. The self-contented man who finds all his happiness in himself, is ever cool and calm and tranquil in his soul, and is devoid of all desire and selfishness in his mind. He relies in his cool hearted indifference and apathy to all worldly objects, and sees only a clear void stretched before him. 39. We scarcely find one man, among a hundred thousand human beings, who is strong enough and has the bravery, to break down the trammels of his earthly desires, as the lion alone breaks of the iron bars of his prison house. (The adamantine chain of avarice, binds us all alike to this nether earth). 40. It is the inward light of the clear understanding, that dispels the mist of desires that overcasts the cupidinous mind; and melts down the incrassated avarice, as the broad sunshine dissolves the thickened ice in autumn. 41. It is the want of desire that is the knowledge of the knowable, (or what is best and most worthy of being known), and stands above all things that are desirable or worth our desiring; it bears its resemblance to the breath of air, without any external action of it. (_i.e._ The man that is without any desire of his, lives to breathe his vital breath only, without doing any external action of his; but breathes as the current mind, to no purpose whatsoever). 42. He sits quiet and firm in himself, with his thoughts fixed in ascertaining the truths and errors of the world; and looks all others in the light of himself, without having to do with or desire of them. 43. He sits reclined in the immensity of Brahma, with his enlightened view of the visibles as subsisting in Him; he remains indifferent to all things, and devoid of his desire for anything, and sits quiet in the quiescence of his liberation; which is styled as _moksha_ by the wise. CHAPTER CLXXXXV.