19. The presence or absence of some thing, is the cause of the pleasure or pain of men in general; but it is either the curtailment or want of desires that is practiced by the wise. (The diminishing of desires is practiced by yogis in the fourth and its two succeeding stages; but its utter annihilation occurs only in the seventh and last stage of yoga).
20. No act of ours nor its result (whether good or bad), conduces either to our joy or grief, which we do with unconcern or little desire or expectation of its reward.
21. Whatever act is done with ardent employment of the members of the body, and the application of the whole heart, mind and soul to it, such an act tends to bind a man; otherwise an indifferent action like a fried grain, does not germinate into any effect.
22. The thought that I am the doer and owner of a deed, overpowers all bodily exertions, and sprouts fourth with results, that are forever binding on the doer (i.e. an indifferent action may pass for nothing, but a conscious and meditated act is binding on the actor).
23. As the moon is cool with her cooling beams; and the sun is hot by his burning heat; so a man is either good or bad according as the work he does.
24. All acts which are done or left undone, are as fugacious as the flying cotton on cotton trees; they are easily put to flight by the breath of understanding (Jnána or wisdom). All the acts of men are lost by discontinuance of their practice (as in Jnána khanda).
25. The germ of knowledge growing in the mind, increases itself day by day, as the corn sown in good ground soon shoots forth into the paddy plant.
26. There is one universal soul, that sparkles through all things in the world, as it is the same translucent water, that glistens in lake and large oceans and seas.
27. Withhold sir, your notions of the varieties and multiplicities of things, and know these as parts of one undivided whole, which stretches through them as their essence and soul.