30. The great-souled and living liberated men, being placed in their quality of goodness and having their organs under control; do not place any reliance in their minds.
31. The darkened mind is called the mind, but the enlightened one is known as the principle of goodness; the unenlightened rely in their minds, but enlightened men of great understanding confide in their goodness only.
32. The mind is repeatedly born with the body, but the nature of goodness is never reborn any more; the unawakened mind is under perpetual bondage, but the enlightened soul is under no restraint.
33. Now sir, you are become of the nature of goodness, and deserves the title of the forsaker of all things; and I understand you to have quite got rid of the propensities of your mind.
34. I find you today as brilliant as the full moon, freed from the shadows of the eclipse; and your mind to have become as lucid as the clear firmament, without any tinge in it.
35. You have got that equanimity, which is characteristic of the consummate yogi; this is called that total renunciation of all, which you exhibit in yourself.
36. The enlightened understanding is freed from the trammels, of its desire of heaven and future rewards, and its observance of austerities and charity, by means of its superior knowledge. (The divine knowledge is called the superior or parávidyá in opposition to the worldly or aparávidyá).
37. All austerities and mortifications, serve but to procure a short lived cessation of pain; but the happiness which is wholly free from its decay, is to be found only in one's equanimity and indifference under all circumstances of life. (The original word is samatá or the sameness or evenness of disposition at all times).
38. That thing must be truly good, which is different from the enjoyment of temporary bliss of heaven, and altogether different from an existent pleasure, which is both preceded as well as followed by pain.