Non-attachment (vairagya) is declared to be of two kinds, namely, that which springs from disgust (nirveda) and that which is inspired by knowledge. The former arises from the observation that desires, such as for home or friends or sons or wealth, generally end in sorrow; while the latter is the rejection of the above-mentioned things, by virtue of the wisdom imparted, as if they were vomitted matter. Renunciation too is of two kinds for those of

subdued mind, namely, that of the body and that of the home. (14)

Every one in all the three worlds strives for happiness and not at all fur misery. The two sources of misery are the sense of I-ness in the body and the sense of mine-ness, arising therefrom, in the objects of one's own consciousness; for, even the learned man undergoes suffering from disease or assault by mistaking the transient body for the self, and experiences extreme sorrow at the loss of wife, son or wealth, but not at the loss of an enemy. [**] (15)

Although dwelling in the house as the head of the family, he who is devoid of the feeling of mine-ness remains therein like a guest longing to reach his destination, [**] and feels not, with fervour, the happiness or the misery residing in the body. What must happen, whether it be the body or anything else, will surely happen, and what must be lost, will surely be lost, like the gathering of clouds. He who knows this truth remains at ease. (16)

He who, by strength of will, escapes from his own home like a snake out of its slough, might occasionally attend to the sustenance of his body like a traveller resorting to the shade

of a wayside tree, but should only beg of trees so much food, in the shape of fruits fallen of their own accord, as would be enough to appease his hunger. He should also go forth from his body in order to enter the garden of his own self that is full of bliss. (17)

There first arises, in the mind, desire. It then directs the mind to various objects. The mind then grasps those objects through the medium of the senses. When an object is not attained, there springs up anger. When an object is attained, there arises greed in the shape of eagerness to preserve that object. These three are the cause of every one's ruin. The .wise should therefore shun them by constant meditation upon the self. (18)

That is a gift which is made by men as a dedication to Brahman; patience is the absence of anger; faith is the belief in the existence of the self; and the reality is Brahman (sat). The four opposites of these are known as the barriers (setu), and tend to the bondage of every being. One should therefore overcome these barriers by means of the four gifts, etc., aforesaid, and should thereby attain happiness, immortality, heavenward progress, and the realisation of the light. (19)