34. The bad or vitiated form of the mind delights in worldliness, and by bemeaning itself with all its greedy appetites, reduces itself to the state of worms and insects in its future births.
35. The good disposition of the mind is inclined towards virtuous deeds, and the acquisition of knowledge; and by these means advances both to its soleness and self enjoyment (i.e. to its full liberation and the state of the highest Brahma).
36. In its form of moderation, it is observant of the rules and laws of society, and conducts itself in the world in the company of friends and members of the family.
37. After relinquishment of all these three forms, and abdication of egoism and desires, it reaches to the state of the absolute Supreme Being.
38. Therefore shun the sight of the visibles, and repress your fleeting mind by your sober intellect; and diminish your desires for all internal as well as external goods. (i.e. Both mental qualifications and outward possessions).
39. For though you may practice your austerities for a thousand years, and crush your body by falling from a precipice upon stones;—
40. Or although you burn your body alive on a flaming pyre, or plunge yourself into the submarine fire; or if you fall in a deep and dark pit or well, or rush upon the edge of a drawn and sharp sword;—
41. Or if you have Brahmá himself or even Siva for your preceptor, or get the very kind and tender hearted ascetic for your religious guide;—(The guru of this nature probably alludes to Buddha, or Jina according to some, or to Dattátreya or Durvásá according to others. Gloss).
42. Whether you are situated in heaven or on earth, or in the regions of pátála—the antipodes below; you have no way of liberation, save by keeping your desires under subjection.
43. Exert your manliness therefore, in domineering over your irresistible and violent desires and passions, which will secure to you the pure and transcendent joy of peace and holiness.