Chapter 128-130 - Review of Sāṃkhya and Yoga

Review of Sāṃkhya and Yoga (part 1)

The sages said:

1. O sage, O excellent brahmin, no satiety is observed by us in imbibing the verbal nectar coming out of the ocean of your mouth.

2. Hence, O sage, describe in detail the Yoga that bestows salvation. O most excellent one among the bipeds, we wish to hear about Sāṃkhya too.

3. O brahmin, how does an intelligent brahmin, well versed in the Vedas, one who is the performer of sacrifices, an intelligent devotee devoid of jealousy, one whose mind dwells on truth and virtue, attain Brahman?

4. Does he attain it by performing austerities, or by living a celibate life, or by renouncing everything, or by means of his intellect, or by resorting to thought propounded by Sāṃkhya or Yoga? On being asked this, please tell us.

5. By what means does a man attain concentration of mind and control over senses? It behoves you to explain this.

Vyāsa said:

6. No one achieves (spiritual attainment) without knowledge and austerity, without subduing the sense organs or without renouncing everything.

7. All the major elements are the earlier creation of the self-born lord. They are fixed into the bodies of all living beings.

8. The physical body is from the Earth element. The viscidity is due to the Water element. The eyes are from the Fiery element. The Air element is the support of Prāṇa and Apāna (i.e. the organic gases). The Ether element is the inner cavity of the embodied beings such as the bowels etc.

9. The deities presiding over the various parts of the body are: Viṣṇu at the time of departure, Indra over the physical strength, the Fire-god in the bowels, the interstices of quarters over the ears, Sarasvatī, goddess of speech, over the ears and the tongue.

10-11. Ears, skin, eyes, tongue, nose together with the five organs of action are the ten indriyas. They are the means of getting food and apprehending sound, touch, colour, taste and smell. One shall always know these sense-objects as separate from the sense-organs.

12. The mind is in unison with the sense organs just as the non-poisonous snake is in conjunction with (animals) beyond its control. The individual soul stationed in the heart is always in unison with the mind.

13. The mind is competent to rule over the sense organs. The individual soul is competent to control and discharge the mind.

14. The following are eternally present in the physical bodies of the embodied beings: sense-organs, objects of senses, intrinsic nature, consciousness, mind, vital airs namely Prāṇa and Apāna and Jīva (the individual soul).

15. (?) There is no support unto the Sattva; what is termed by the word Guṇa is not the conscious ones. The splendour creates Sattva and by no means the Guṇas.

16. Thus the physical body consists of seventeen entities and it is enveloped by sixteen qualities. O brahmins, the wise sage sees by means of his mind the soul within the soul.

17. It cannot be perceived by the eye nor by the sense-organs. It is by means of the illuminated mind that the higher soul is revealed.

18. The Ātman is devoid of sound, touch, and colour; it is free from taste and smell; it has neither body nor the sense-organs. One shall see it in one’s own body.

19. He who sees that which is unmanifest in all the physical bodies and that which is excessively honoured among mortals is capable of becoming Brahman after his demise.

20. Wise sages view the Ātman equally in a Brahmin richly endowed with learning and humility, in cow, in elephant, dog or in an outcaste.

21. The single soul abides in all living beings, mobile and immobile. The visible worldspervaded by it.

22. When one sees the soul in all living beings and all living beings in the soul, the individual soul becomes identical with Brahman.

23. The soul is in the supreme soul to the extent to which the soul sees and understands in the soul. He who knows this is capable of immortality.

24. The soul has no region. Even Devas seeking the region of the soul that is the inner soul of all living beings and is devoted to the welfare of all living beings, become deluded on the way.

25. Just as the movement of birds in the sky or that of the fishes in the water is imperceptible, so also the movement of those who have achieved knowledge.

26. Kāla (Time, God of Death) cooks all living beings in the soul by means of the soul. But nobody knows that wherein Kāla itself is cooked.

27. It is neither above, nor at the sides, neither below, nor in front, nor in the middle. No one seizes it.

28-29. The worlds are stationed in it. There is nothing extraneous to these. Even if one has the speed of the wind and one goes forth ahead like an arrow discharged from the bowstring one shall never reach the end of the ultimate cause.

There is nothing that is subtler than it; there is nothing that is grosser than it.

30. It has hands and feet all around; it has eyes, head and face all around; it has ears all around; it stands up enveloping everything in the world.

31. It is minuter than the minutest atom; it is greater than all great things; though it abides steadfastly within all living beings yet it is not perceived.

32. There are two states of the Ātman, viz. the imperishable and the perishable. The perishable one is in all living beings; the imperishable is divine and immortal.

33. The Haṃsa (swan, here the soul) builds for itself a city with nine gates (i.e. the body with nine doors, viz. eyes etc.). He controls it invariably. He is like this in regard to all living beings, whether mobile or immobile.

34. Super-seers say that the swan-like property of the unborn soul comes from the fact that it discards doubtful alternatives and gathers bodies (?)

35. What is termed by the word Haṃsa is perishable individual. What is Imperishable is the unchangeable one. He who knows this attains the Imperishable and discards vital airs and with that his very birth.

Vyāsa said:

36. You had asked me, O brahmins, and so Sāṃkhya which is combined with perfect knowledge has been duly and truthfully recounted by me.

37-39. Henceforth, O brahmins, I shall recount Yoga. The unity of intellect and mind as well as of all the sense-organs (should be understood). This knowledge is the highest one. It is the knowledge of the all-pervading soul.

It should be understood after eradicating the defects of Yoga, which (seers) know to be five in number. It can be understood (only) by one who is tranquil, one who has controlled his senses, one who practises spiritual exercises, one who takes delight in the soul, one who is enlightened and one whose activities are pure.

40-43. The five defects are: lust, anger, greed, fear, and slumber.

One conquers anger by practising mental tranquillity, and lust by avoiding lustful thoughts.

A self-possessed man is fit to eradicate slumber by resorting to Sattva (activities).

By the practice of mental fortitude one shall guard oneself against sexual lust and gluttony.

One shall guard hands and feet by means of the eye.

One shall guard eyes and ears by means of the mind.

One shall guard one’s mind and speech by means of good activity.

One shall eschew fear by means of vigilance and attention. One shall eradicate arrogance by resorting to intelligent men.

One shall be watchfully alert and conquer these defects of Yoga.

He shall bow down to the sacred fires, Brahmins and deities.

44-46. One shall avoid arrogant speech coupled with violence. One shall speak words pleasing and favourable to the mind. He who has splendour consisting of brahmanical brilliance perceives the entire universe consisting of mobile and immobile beings. He has become identical with the living beings.

By means of the following one’s splendour increases and sin decreases: meditation, self-study of the Vedas, charitable gifts, truthfulness, shyness, straightforwardness, forgiveness, cleanliness, purity of the soul, and the control of senses.

47-48. The devotee practising Yoga shall be impartial to all living beings. He shall sustain himself with things available; he shall shed his sins; he shall conquer the sense-organs; he shall take limited diet. He shall then become brilliant. After subduing lust and anger he shall resort to the region of Brahman. He shall maintain purity of the body and mind. He shall concentrate his sense-organs and the mind. Early in the night as well as early in the morning he shall fix the mind in the soul.

49-51. A creature has five sense organs. Even if one of them is moistened, his intellect begins to flow out like water from the foot of a mountain.

Just as the killer of fishes takes turtles, so he shall take the essence of the mind at the outset. The devotee who is conversant with Yoga shall then control ear, eye, tongue and nose. Thereafter if he controls them and fixes them in the mind he shall discharge all conceptions (mental fancies) and retain the mind in the soul.

52-54. If and when he fixes the five sense organs in the mind and the heart, when these sense-organs with the mind as the sixth abide in the Ātman and are pleased in that situation—he attains the Brahman then. They see Ātman in the Ātman. It is like the flame that shines free from smoke; it is like the brilliant sun; it is like the fire of lightning in the sky.

55-56. Everything is seen there. Since it is all-pervading it is seen everywhere. Noble-souled brahmins, who are wise, who are bold, who have great intelligence and who are engaged in the welfare of all living beings see it.

The devotee shall practise thus for a limited period. Keen in the practice of the holy rites he shall seat himself in a secluded spot and attain similarity with the Imperishable one.

57-59. (Defective) There are some pitfalls in the achievement of Yogic power. The devotee shall avoid them. They are delusion, error, deliberation; miraculous results in regard to smelling hearing, Seeing and touching; ability to bear chilliness and heat, gaseous shape; presence of mind and obstacles (?) By Yogic practice he should control all these. The devotee who understands reality shall ignore them. By means of his equanimity he shall cause them to recede. The devotee like a sage practising silence, shall practice Yoga with perfect mental purity in all the three worlds.

60-64. He shall practise on the top of a mountain, in a monastery or under a tree.

Just as a merchant who is worried over his articles of trade puts them into a safe, so the aspirant after Yoga shall restrain his sense-organs and concentrate his mind. His mind shall never get fed up with the Yogic practice.

He shall adopt means whereby the unsteady mind can be put under control. He shall never swerve therefrom. He shall steadily resort to the Yogic practice. He shall take up vacant rooms for residence and maintain concentration. Neither mentally nor verbally nor physically should he proceed out of bounds. He shall be indifferent to everything worldly. He shall maintain restrictions on his diet. He shall be impartial to everything whether obtained or not obtained.

Whether anyone congratulates him and wishes him or not he shall be impartial to them. He shall not wish for either welfare or disaster.

65. He shall not be too delighted for a gain nor be worried for a loss. He shall be impartial to all living beings. He shall thus be one having properties similar to those of the wind.

66. Within six months, Brahman approaches that devotee whose soul has become healthy and normal, who views everything impartially, who has become virtuous and perfect and who is perpetually engaged in Yogic practice.

67. (Thus) the Yogin is in a position to view a clod of earth, a piece of rock and an ingot of gold impartially. On seeing others distressed due to pain he shall not be deluded nor shall he swerve from his path.

68. Even a man of very low caste or a woman desirous of virtue shall attain the supreme goal through this path.

69. On seeing this unborn, ancient, unageing, eternal (Lord) who is imperceptible and who is beyond the ken of sense organs, O Brahmins, intelligent men attain equality with Brahman, a goal from which there is no return.

Review of Sāṃkhya and Yoga (part 2)

The sages said:

1. Should the Vedic injunction be “Perform rites and renounce them”? Whither do they go by means of Vidyā (learning), and what do they attain by means of holy rites?

2. We wish to hear this. Your Holiness may be pleased to explain it to us. There is a mutual inconsistency in this (injunction) because both are opposed to each other.

Vyāsa said:

3. Listen, O leading sages, I shall briefly explain the Kṣara (perishable) and Akṣara (imperishable) in the form of holy rites and (knowledge) about which you have asked me.

4. Listen now, O brahmins, to the quarter whither they go by means of learning and what they attain by means of holy rites. The reply to this (question) is intricate and complex.

5. It is but proper to say that Dharma (virtue) exists. In the same context if anyone were to say that it does not exist, then this shall be tantamount to saying that this resembles a Yakṣa and that there is no Yakṣa.

6. There are the two paths wherein the Vedas are well-founded. Dharma is characterised by Pravṛtti (Activity, taking active part in worldly life). The other alternative is Nivṛtti (cessation of active participation).

7. A creature is bound by activity. He is liberated by means of Vidyā. Hence ascetics, the wise ones, do not engage themselves in activity.

8. On account of activity (i.e. by performing various rites) one is reborn after death into an embodied form consisting of sixteen constituents, i.e. sense-organs etc. On account of learning one is transformed into the eternal unmanifest Brahman, the Akṣara or Imperishable one.

9. Those possessed of inferior intellect praise Karman (performance of holy rites). Thereby they attain a series of bodies to indulge themselves in. They then perform worship.

10. Those who have acquired the highest intellect, those who perceive the efficiency of Dharma do not praise Karman, like one who drinks the river water and so does not praise the well.

11. One attains happiness and misery, birth and non-birth as a result of Karmans. By learning one attains that after reaching which one never feels sorry.

12. After going there one does not die; after going there one is not reborn, after going there one does not become old; after going there one does not increase.

13. It is the (place) where the supreme Brahman is. It is unmanifest, unmoving and fixed. It is not split and analysed. It has no extension. It is immortal. The devotee who understands the esoteric doctrine the Yoga, (attains it).

14. Those who are impartial to all, those who are friendly to all, those who are engaged in everything conducive to the welfare of all living beings are not affected by mutually opposed pairs nor by mental activities.

15. The Puruṣa possessed of learning is different, Brahmins, from the Puruṣa possessed of Karman. O brahmins, the moon that stands with its full complement of subtle digits is different from the sense of touch it has.

16. This has been mentioned by the sage and it is sung in detail. It cannot be seen or recounted like a piece of thread in a wheel in the sky.

17. The embodied form has the full complement of all digits. It has eleven created things within itself. O brahmins, understand it to be of the nature of Karmans and Guṇas.

18. The splendid Ātman that has resorted to the body like the moon in the sky should be known as Kṣetrajña. It is eternal. It has realized Brahman by means of Yoga.

19. Tamas, Rajas and Sattva should be known as the qualities of Jīva (Individual Soul). The Jīva has all the qualities of the supreme soul.

20. They say that consciousness is a quality of the Jīva. It activates the qualities of the Jīva. Thereafter those who allow importance to the physical body say they can create seven worlds.

Vyāsa said:

21. The creatures of Prakṛti are known as (individual soul). They do not comprehend him nor does he know them.

22. The individual soul performs his activities through the sense organs, with the mind as the sixth among them, just as the sober charioteer manages his chariot by means of superb well-controlled horses.

23-24. The sense-objects are greater than the sense-organs; the mind is greater than the sense-objects; the intellect is greater than the mind; the Great principle known as Ātman is greater than intellect; the unmanifest one is greater than all these. The Immortal one is greater than the unmanifest. There is nothing greater than the Immortal. That is the climax. That is the supreme goal.

25. Thus the Ātman that is hidden in ail living beings is not easily revealed. It is perceived by persons of subtle vision by means of perfect, subtle intellect.

26-27. (Defective) The Yogin shall cause his sense-organs including the mind to dissolve in the inner soul by means of his intellect. He shall not ponder over the sense-objects through (the activities of) the sense-organs. He shall not think much by means of his mind. He shall train it by means of Vidyā and make it perfect in meditation. He shall attain tranquility of the soul. He shall not have anyone else to rule over him. He shall go to the supreme region.

28-29. One who slavishly submits to his sense organs, one whose faculty of memory is shaken, becomes a victim of death by yielding himself. But one should subdue all (wishful) thoughts and direct the mind towards Sattva. After stabilising the mind in the Sattva one shall become victorious over death.

30. By means of clearness of his mind the ascetic eschews the auspicious and inauspicious. One whose soul is pleased abides in the Ātman and attains everlasting bliss.

31-32. The clearness of the mind has the following characteristics: It is like happiness during slumber. It is like the lamp that shines unflickeringly in a windless place. Similarly one who practises Yoga early in the night or early in the morning by uniting the Ātman (Individual Soul) with the Ātman (Supreme Soul) sees the Ātman in the Ātman. He shall limit his diet and purify his senses.

33-35. This is the secret of the Vedas: it is unparalleled, it is free from ailments: it convinces one about the existence of the Ātman. This sacred doctrine shall be imparted to one’s son. The wealth of all virtuous discourses and truthful narratives has been churned for ten thousand years and this nectar has been taken out.

Just as butter is produced out of the curds or fire is produced from the sacrificial twig, so also this knowledge has been acquired for the salvation of wise scholars.

36-39. This knowledge should be imparted to souls who have concluded their religious student-stage. This should never be mentioned to one who is not tranquil, who has no control over his sense-organs, who does not perform austerities, who has not mastered the Vedas, who is not obedient, who is not straightforward, who is jealous, who does not act according to directions, who is given to argumentation or who is a backbiter.

This secret knowledge should be imparted of one who is praiseworthy, who is tranquil, who is austere and who is obedient. It should by no means be imparted to anyone else.

40. Even if the whole of the earth filled with all jewels were offered against this, a man who knows reality shall consider this (knowledge) better than that.

41-42. The Adhyātma (spiritual) doctrine that is superhuman contains greater secrets than the Yogic knowledge. It has been perceived by great sages. It is sung about in the Vedāntas.

O good and noble ones, I shall give unto you what you ask me, whatever is in my mind. Whatever doubt you have in your heart has been cleared by what has been heard by you all. What else shall I tell you?

The sages said:

43. Describe once again to us the Adhyātma doctrine in detail, O holy one, the most excellent of all sages, so that we can fully understand it.

Vyāsa said:

44. What is recounted as Adhyātma in regard to a person I shall explain to you all. Let its explanation be understood properly.

45. The great elements are the Earth, Water, Fire (light) Air and Ether. He who is the creator of these elements is within all the living beings.

The sages said:

46-47. The Ether etc. have no shape. No one sees anybody in them. How can one then explain their presence in the physical bodies? There are certain qualities in the sense-organs. How can one comprehend them?

Vyāsa said:

I shall explain this precisely in accordance with what is seen (in the scriptures). Listen attentively and comprehend them according to reality.

48. Sound, ear, void space—these there are the traits of Ether. Vital airs, movement and touch are the qualities of Vāyu (Air).

49. Colour, eye and gastric action (digestion)—the fiery element is threefold thus. Taste, tongue, sweet—are the qualities of Water.

50. What is smelt, nose and the physical body—are the qualities of Earth. This is the group of sense organs evolved out of the five elements.

51. The quality of touch belongs to the Wind; the quality of taste to Water; the quality of colour to Fiery element; the quality of sound to Ether and the quality of smell is that of the Earth.

52. The mind, intellect and intrinsic nature—are born of their origins. They transcend Guṇas; they are greater than Guṇas.

53. Just as the turtle stretches and withdraws the limbs, so also he who has excellent intellect controls his set of sense-organs.

54. The fact that one sees upwards, sideways as well as below the soles of feet indicates that the excellent intellect abides by this duty alone.

55. The intellect is led by the Guṇas. It is the intellect that leads the sense-organs. Should the intellect be absent whence can there be the Guṇas?

56. There are five sense-organs in man; the sixth is mind; the seventh is intellect; the soul is the eighth.

57. The eye perceives; the mind entertains doubt; the intellect determines; the soul is the witness.

58. Rajas, Tamas and Sattva are born of their respective causes. They are common to all beings. They are Guṇas.

59. That which one sees within the soul—something which is pleasant and delightful is Sattva. It is something quiescent and calm.

60. That predilection, which is attended by distress either in the body or in the mind is Rajas. One shall see that Rajas has become active.

61. That predilection which is attended by delusion is Tamas. It is vague, incomprehensible and incapable of being explained.

62. They call the following Sāttvika qualities: Extreme delight, pleasure, bliss, mastery over oneself, and normal restful nature of the mind, with or without reasons thereof.

63. The following are the symptoms of Rajas: conceit, untruthfulness, covetousness, delusion and impatience.

64. Similarly, the following are Tāmasa qualities: Deluded state, blunders, languor, slumber, inability to be awake. (The people under their influence) live somehow. They do not live a full useful life.

65. The external prompting for action is threefold. The mind indulges in fanciful creations of conceptions. The intellect is the factor of energetic determination. The heart dwells only on what is endearing.

66. The objects are indeed greater than the sense-organs; the mind is greater than the objects; the intellect is greater than the mind; and the soul is greater than the intellect.

67. The intellect is indeed the soul; the intellect is the leader of the soul. When the intellect undergoes aberration and change in regard to emotion it becomes the mind.

68. Inasmuch as the sense-organs are separate it is the intellect that undergoes aberration. In the act of hearing it becomes the ear and as the organ that touches it is called the sense of touch.

69. In the act of seeing it shall be the eye and in the act of tasting, the tongue; in the act of smelling the nose; the intellect undergoes changes.

70. They call them the sense-organs. The intellect becomes diffused in those forms. Remaining steady in the state of intellect in a man it is called intellect.

71-72. (?) Sometimes it gets pleasure: sometimes it bewails;

sometimes it loses sense. (But really it is) not affected by pleasure and pain. Just as the ocean, lord of the rivers, surges towards the great shore with its billows, so also the intellect that is intrinsically emotional surges towards the three emotions (viz. pleasure, pain and delusion).

73. When the intellect yearns for and seeks something it becomes the mind. One shall see them intellectually as separate in their basis.

74. The sense-organs are based on the intellect. They must be collected entirely (?) in the order in which each is evolved.

75. When the mind is undivided it is the intellect. Emotion exists in the mind. When Rajas begins to function it transcends Sattva also.

76. Those that abide emotionally in all these three, function after the objects like the spokes in regard to the rim.

77. (?) One shall make use of the mind for the purpose of illumination even as the sense-organs are perfected by the intellect (either) moving befittingly or remaining indifferent.

78. If only one understands this as natural one does not become deluded. He does not bewail and he is delighted. He is always free from hostility.

79. Indeed the soul cannot be perceived by the sense-organs that are subject to lust, that function in diverse ways, that cannot be controlled and that are ignorant and foolish.

80. When one holds their reins firmly by means of the mind and controls them, the soul reveals itself like a figure illuminated by a lamp.

81. When darkness is repelled the living beings are brought to light. This should also be considered in the same manner.

82. Just as an aquatic bird is not affected by the water even as it moves through water, so also the Yogin of liberated soul is not affected by the faults of Guṇas.

83. Similarly one who has realized the soul is not affected by the defects (of worldly existence) even when he continues to live in the world. He does not cling to anything. He is by no means contaminated.

84-85. Since he abandons the Karmans done previously he is not affected by them. One who has love towards the great Ātman, one who has become the soul of all living beings but one who gets stuck up due to the contact of Guṇas—in regard to such a one, the soul takes up birth. He gets entangled in the Guṇas. The Guṇas do not understand the soul. But the soul knows the Guṇas.

86. He shall contemplate the Guṇas. He is the seer of everything in the manner it exists. A man shall perceive the difference between Sattva (Guṇa) and the Kṣetrajña (Individual Soul).

87-89. One of them creates the Guṇas and the other does not create. The two are naturally separated and joined together, Just as gold and pebbles are found existing together (though separate), just as the mosquito and Udumbara are found together though separate, just as the Iṣikā (shoot of a grass) exists together with the Muñja grass and is also separate, so also the two remain together and are separate from each other.

Review of Sāṃkhya and Yoga (part 3)

Vyāsa said:

1. Sattva creates Guṇas and the Kṣetrajña presides over them. As though indifferent, the lord presides over them.

2. It is all but natural, that it creates these Guṇas. Just as the spider weaves its web so also it creates Guṇas.

3. Some are of this firm opinion: Those who have started functioning do not stop the same; (the fact is) the functioning is not perceptible. But others accept cessation of activity.

4. One should ponder over these two and come to a decision in accordance with one’s intellect. Of course, in this manner a great doubt may occur.

5. Indeed the Ātman has neither birth nor death. A man shall sport about after realizing it. He should never be angry nor too delighted. He shall be free from enmity and jealousy.

6-9. (Defective) Thus everyone should reflect on (the supreme Being) by means of intellect and heart. He should consider that the worldly pleasures are evanescent. He should be free from doubts. He shall cross the earth that has fallen down in the same manner as scholarly men cross the swollen river by diving and swimming in it.

O brahmins, this (earthly existence) is fickle and unsteady. A scholar does not feel distressed. Knowing the reality he walks on firm ground after pondering over the Ātman and the knowledge of Ātman.

After understanding the creation of living beings, their advent as well as departure, and observing (everything) well, a man obtains excellent quiescence and tranquillity.

10-11. This is the entire (aim) of the twice-born and especially of the Brahmin. It is the knowledge of Ātman. It is the ultimate resort. It is confined to impartiality and love towards all. One shall become enlightened after understanding the reality. What else is the characteristic of an enlightened one? After comprehending this, learned men become liberated and contented.

12. The enlightened ones do not have to face the great fear that the unenlightened ones have to after death in the other world. No one has a greater status than the eternal one which the enlightened one has.

13. Man is detracted from the inner world. On not seeing the lord there, he bewails. If there is efficiency in that respect, those who comprehend both—the done as well as the undone—do not bewail.

14. If one performs Karmans without yearning for benefit, it bums away sins. If actions are performed with pleasure or hatred as motives the same is the result of his actions.

The sages said:

15. May Your Holiness be pleased to tell us that most excellent virtue than which there is no greater virtue and that which is greater than all valuable things.

Vyāsa said:

16. I shall recount the ancient virtue eulogised by the sages, which is the most excellent of all virtues. Listen to it, O excellent sages.

17-18. The sense-organs agitate us. One shall intelligently control them like a father who controls his sons during their formative childhood years. The concentration of the mind and that of sense-organs is the greatest austerity. That is the most excellent of all virtues. It is mentioned as the greatest virtue.

19. By means of perfect knowledge one shall control those (sense-organs) including the mind as the sixth and shall be self-contented. He shall not ponder over the multifarious objects of thought.

20. When these (sense-organs) refrain from their respective objects and remain in their abodes, you will all see the supreme Ātman, the eternal one, by means of the self.

21. The intelligent Brahmins see the great Ātman, the soul of all like the smokeless fire.

22-23. Just as great tree with many branches having flowers and fruits does not know specifically “Where is my flower? Where is my fruit?”, so also the (individual) soul does not know “Whence have I come? Whither will I go?” It has another inner soul that sees everything.

24. One sees Ātman by Ātman through the mind that is illuminated by perfect knowledge. O brahmins, you all shall be free from passionate attachment on seeing Ātman.

25. Even in this world you will attain great intellect and become liberated from all sins like serpents that shed off their slough. You will be devoid of anxieties and free from ailments.

26-30. The river of worldly existence is terrible. It has currents everywhere. The five sense organs are its crocodiles. The conceptions of the mind are its banks. Greed and delusion are the grasses that cover them up. Lust and anger are the reptiles that are there. Truthfulness constitutes holy waters and falsehood the turbulent eddies. That excellent river of worldly existence has anger for its marshy bed. Its source is the Unmanifest one. It is a rapid river agitated by lust and anger. Those who are not self-possessed cannot cross it. O brahmins, cross that river by means of your intellect. If flows into the ocean of worldly existence. It is impassable as it falls into the nether regions of the vaginal passage. It starts with one’s own birth. It is difficult of access due to the whirlpool of tongues. Intelligent persons of great courage and steadfast intellect cross it. One who has crossed it is liberated from everywhere. His soul is purified. He is pure and self-possessed.

31-32. He is capable of becoming Brahman by adopting excellent intellect. He crosses great distresses. He is devoid of sins and his soul is clean and pleasant. From all places he sees all living beings (?) He becomes neither angry nor elated. He is also not wicked in his mind.

33. Thereafter, you will see the birth and annihilation of all living beings. Wise men have considered this as the most excellent of all virtues.

34. O most excellent ones, among persons upholding virtue, the wise sages of truthful speech consider this as the most excellent virtue. O Brahmins, the souls are all-pervading. This principle should be imparted to one’s sons.

35. This great secret doctrine of the soul is the highest of all esoteric doctrines. This should be imparted to a pure and devoted follower.

36-37. What I have recounted is a highly secret doctrine with the soul as witness thereof. The Ātman is neither a female nor a male, nor is it a neuter one. Brahman is devoid of misery and happiness. It is identical with the past, present and future. After realizing this, no man or woman shall have to undergo rebirth.

38. All these facts have been described, O brahmins, by me.

39. (Defective) A person of delighted mind, whose son possesses good qualities and who is compassionate towards good sons will think about the welfare of those sons.

The sages said:

40. It has been said by Brahma that liberation is to be acquired through a certain means and not without means. O sage, we wish to hear that means.

Vyāsa said:

41. In regard to this, O extremely intelligent ones, a close scrutiny is proper. O sinless ones, always seek all objects through that means.

42. The intellect is the means of finding a pot. But it is not the cause of the pot. The same formula applies to the means of virtue. It is not the cause of other Dharmas.

43. The path that leads to the eastern sea does not go to the western sea. Indeed there is only one path unto liberation. O sinless ones, listen to that.

44. One shall dispel anger by patience and forbearance; lust by avoiding mental conceptions. A bold man (a self-possessed one) deserves to dispel slumber by resorting to Sattva quality.

45. One shall guard against fear by avoiding errors. One shall protect (one’s soul) and its knowledge. One shall courageously cause wish, hatred and lust to recede.

46. He who knows reality shall win over slumber and intellect by means of knowledge. The Yogin shall subdue ailments by taking wholesome food in limited quantities after the previous intake has been digested.

47. One shall conquer greed and delusion by contentment; sensual object by means of the vision of reality; the evil by tenderness and compassion; and virtue by indifference (?)

48. The learned man shall conquer hope and ambition by restraining his mind; competence (?) by avoiding close contact. He shall conquer affection by the thought of (?) noneternity and hunger by Yogic practice.

49. One shall conquer self by means of self by merciful compassion; excessive greed by means of contentment; languor by early rise. One shall conquer fanciful doubt by means of decision.

50. One shall conquer variety of languages by means of silence, fear by heroism. One shall control speech and mind by his intellect. One shall conquer intellect by the eye of knowledge.

51. The great Ātman shall control knowledge. The tranquillity of the Ātman shall control the Ātman. These things shall be understood by a tranquil person of pure activities.

52-54. The seers know that the defects of Yogic practice are five, viz. lust, anger, greed, fear and slumber. The devotee shall dispel these defects and resort to the Yogic means duly. (They are) meditation, self-study of the Vedas, charitable gifts, truthfulness, shyness, straight-forwardness. forbearance, cleanliness, pious conduct and control over the sense-organs. One’s splendour increases by means of these. One dispels sin by means of these.

55-57. Everything that he wishes for is achieved. His perfect knowledge begins to function. He shakes off his sins and becomes brilliant. He shall have limited diet. He shall conquer sense-organs. He shall keep lust and anger under his control. He shall thus enter the region of Brahman.

This is the clean, pure and vivid path of liberation: The state of being not deluded, the state of being unattached, avoidance of lust and anger, the state of not being puffed up, absence of excited anxiety and the state of being steady. Similarly the control of speech, body and mind can become imperishable (in their consequence) as one pleases.