"'"Suka said, 'While living in the due observance of the duties of the
foremost of life, how should one, who seeks to attain to that which is
the highest object of knowledge, set one's soul on Yoga according to the
best of one's power?'
"'"Vyasa said, 'Having acquired (purity of conduct and body) by the
practice of the first two modes of life, viz., Brahmacharya and
domesticity, one should, after that, set one's soul on Yoga in the third
mode of life. Listen now with concentrated attention to what should be
done for attaining to the highest object of acquisition![1021] Having
subdued all faults of the mind and of heart by easy means in the practice
of the first three modes of life (viz., pupilage, domesticity, and
seclusion) one should pass into the most excellent and the most eminent
of all the modes, viz., Sannyasa or Renunciation. Do thou then pass thy
days, having acquired that purity. Listen also to me. One should, alone
and without anybody to assist him or bear him company, practise Yoga for
attaining to success (in respect of one's highest object of acquisition).
One who practises Yoga without companionship, who beholds everything as a
repetition of his own self, and who never discards anything (in
consequence of all things being pervaded by the Universal Soul), never
falls away from Emancipation. Without keeping the sacrificial fires and
without a fixed habitation, such a person should enter a village for only
begging his food. He should provide himself for the day without storing
for the morrow. He should betake himself to penances, with heart fixed on
the Supreme.[1022] Eating little and that even under proper regulations,
he should not eat more than once a day. The other indications of a
(religious) mendicant are the human skull, shelter under trees, rags for
wearing, solitude unbroken by the companionship of any one, and
indifference to all creatures.[1023] That person into whom words enter
like affrighted elephants into a well, and from whom they never come back
to the speaker, is fit to lead this mode of life which has Emancipation
for its object.[1024] The mendicant (or Renouncer) should never take note
of the evil acts of any person. He should never hear what is said in
dispraise of others. Especially should he avoid speaking evil of a
Brahmana. He should always say only what is agreeable to the Brahmanas.
When anything is said in dispraise (of himself), he should (without
answering) remain perfectly silent. Such silence, indeed, is the medical
treatment prescribed for him. That person in consequence of whose single
self the place he occupies becomes like the eastern sky, and who can make
a spot teeming with thousands of men and things appear to himself
perfectly solitary or unoccupied, is regarded by the deities to be a true
Brahmana.[1025] Him the gods know for a Brahmana who clothes himself with
whatever comes by the way, who subsists upon whatever he gets, and who
sleeps on whatever spot he finds. Him the gods know for a Brahmana who is
afraid of company as of a snake; of the full measure of gratification
(from sweet viands and drinks) as of hell; and of women as of a
corpse.[1026] Him the gods know for a Brahmana who is never glad when
honoured and never angry when insulted, and who has given assurances of
compassion unto all creatures. One in the observance of the last mode of
life should not view death with joy. Nor should he view life with joy. He
should only wait for his hour like a servant waiting for the behest (of
his master). He should purify his heart of all faults. He should purify
his speech of all faults. He should cleanse himself of all sins. As he
has no foes, what fear can assail him? He who fears no creature and whom
no creature fears, can have no fear from any quarter, freed as he is from
error of every kind. As the footprints of all other creatures that move
upon legs are engulfed within those of elephants, after the same manner
all ranks and conditions are absorbed within Yoga[1027]. After the same
manner, every other duty and observance is supposed to be engulfed within
the one duty of abstention from injury (to all creatures).[1028] He lives
an everlasting life of felicity who avoids injuring other creatures. One
who abstains from injury, who casts an equal eye upon all creatures, who
is devoted to truth, who is endued with fortitude, who has his senses
under control, and who grants protection to all beings, attains to an end
that is beyond compare. The condition called death succeeds not in
transcending such a person who is content with self-knowledge, who is
free from fear, and who is divested of desire and expectancy. On the
other hand, such a person succeeds in transcending death. Him the gods
know for a Brahmana who is freed from attachments of every kind, who is
observant of penances, who lives like space which while holding
everything is yet unattached to any thing, who has nothing which he calls
his own, who leads a life of solitude, and whose is tranquillity of soul.
The gods know him for a Brahmana whose life is for the practice of
righteousness, whose righteousness is for the good of them that wait
dutifully upon him, and whose days and nights exist only for the
acquisition of merit.[1029] The gods know him for a Brahmana who is freed
from desire, who never exerts himself for doing such acts as are done by
worldly men, who never bends his head unto any one, who never flatters
another, (and who is free from attachments of every kind). All creatures
are pleased with happiness and filled with fear at the prospect of grief.
The man of faith, therefore, who should feel distressed at the prospect
of filling other creatures with grief, must abstain entirely from acts of
every kind.[1030] The gift of assurances of harmlessness unto all
creatures transcends in point of merit all other gifts. He who, at the
outset, forswears the religion of injury, succeeds in attaining to
Emancipation (in which or) whence is the assurance of harmlessness unto
all creatures.[1031] That man who does not pour into his open mouth even
the five or six mouthfuls that are laid down for the forest recluse, is
said to be the navel of the world, and the refuge of the universe. The
head and other limbs, as also the acts good and bad, become possessed by
Fire. Such a man, who sacrifices in his own self, makes a liberation of
his senses and mind into the fire that dwells within the limited space of
his own heart. In consequence again of his pouring such a libation into
such a fire within his own self, the universe with all creatures
including the very gods, becomes gratified.[1032] They who apprehend the
Jiva-soul that is endued with effulgence, that is enveloped in three
cases, that has three attributes for its characteristics, to be Iswara
partaking of that which is foremost, viz., the nature of the Supreme
Soul, becomes object of great regard in all the worlds. The very gods
with all human beings speak highly of their merits. He who succeeds in
beholding in the soul that resides in his own body all the Vedas, space
and the other objects of perception, the rituals that occur in
scriptures, all those entities that are comprehensible in sound only and
the superior nature of the Supreme Soul, is sought to be worshipped by
the very deities as the foremost of all beings. He who sees in the soul
that resides within his body, that foremost of beings which is not
attached to the earth, which is immeasurable in even the (measureless)
firmament, which is made of gold, which is born of the egg and resides
within the egg, which is equipped with many feathers, and which has two
wings like a bird, and which is rendered effulgent by many rays of light,
is sought to be worshipped by the very deities as the foremost of all
beings.[1033] The very deities worship him in whose understanding is set
the wheel of Time, which is constantly revolving, which knows no decay,
which swallows up the period of existence of every creature, which has
the six seasons for its naves, which is equipped with two and ten radii
consisting of the two and ten months, which has excellent joint, and
towards whose gaping mouth proceeds this universe (ready to be
devoured).[1034] The Supreme Soul is the capacious unconsciousness of
dreamless slumber. That Unconsciousness is the body of the universe. It
pervadeth all created things. Jiva, occupying a portion of that capacious
unconsciousness gratifies the deities. These last, being gratified,
gratify the open mouth of that unconsciousness.[1035] Endued with
effulgence as also with the principle of eternity, Jiva is without a
beginning. It acquires (by following particular paths) infinite regions
of eternal happiness. He of whom no creature is afraid, has never to fear
any creature. He who never does anything censurable and who never
censures another, is said to be a truly regenerate person. Such a man
succeeds in beholding the Supreme Soul. He whose ignorance has been
dispelled and whose sins have been washed away, never enjoys either here
or hereafter the happiness that is enjoyed by others (but attains to
complete Emancipation). A person in the observance of the fourth mode of
life wanders on the earth like one unconnected with everything. Such a
one is freed from wrath and error. Such a one regards a clod of earth and
lump of gold with an equal eye. Such a man never stores anything for his
use. Such a one has no friends and foes. Such a one is utterly regardless
of praise or blame, and of the agreeable and the disagreeable.'"'"