Chapter 196

“Yudhishthira said, ‘Thou hast discoursed on the four modes of life andtheir duties. Thou hast also spoken of the duties of kings. Thou hastrecited many histories of diverse kinds and connected with diversetopics. I have also heard from thee, O thou of great intelligence, manydiscourses connected with morality. I have, however, one doubt. Itbehoveth thee to resolve it. I wish, O Bharata, to hear of the fruitsthat silent Reciters of sacred mantras acquire (by their practice). Whatare the fruits that have been indicated for such men? What is that regionto which they go after death? It behoveth thee also, O sinless one, totell me all the rules that have been laid down in respect of such silentrecitation? When the word Reciter is uttered, what shall I understand byit? Is such a man to be regarded as following the ordinances of Sankhyaor yoga or work?[621] Or, is such a man to be regarded as observing theordinances about (mental) sacrifices? How is the path of the Reciters tobe called? Thou art, as I think, of universal knowledge. Tell me allthis.’

“Bhishma said, ‘In this connection is cited the old history of whattranspired between Yama, Time, and a certain Brahmana. Sages conversantwith the means of attaining to Emancipation have spoken of two methods,viz., the Sankhya and the yoga. Amongst these, in the former, which isotherwise called the Vedanta, Renunciation has been preached with respectto silent recitation. The declarations of the Vedas preach Abstention(from rites), are fraught with tranquillity, and are concerned withBrahma.[622] Indeed, the two paths spoken of by sages bent on achievingwhat is for their good, viz., Sankhya and yoga, are such that they areboth concerned and again unconcerned (with silent recitations).[623] Themanner in which silent recitation is connected (with each of the twopaths) and the cause I shall now explain. In both as in the case ofsilent recitation, are needed the subduing of the senses and the fixingof the mind (after withdrawal from external objects); as also truthkeeping up of the (sacred) fire, residence in solitude, meditation,penance, self-restraint, forgiveness, benevolence, abstemiousness inrespect of food, withdrawal from worldly attachments, the absence oftalkativeness, and tranquillity. These constitute a sacrifice in acts(leading to the fruition of desire about heaven or felicity in nextlife).[624] Listen now to the course that consists of abstention (fromacts). The manner in which the acts of the Reciter observing the vow ofBrahmacharya may cease, I will presently declare. Such a person shouldconduct himself in every way according to what has been (already) said byme.[625] Betaking himself to the path of abstention, he should seek toextinguish his dependence on both the External and the Internal. Sittingon kusa grass, with kusa in hand, and binding his coronal locks withkusa, he should surround himself with kusa and have kusa for robes.Bowing unto all earthly concerns, he should take leave of them and neverthink of them. Assuming equability by the aid of his mind, he should fixhis mind on the mind itself. Reciting the highly beneficial composition(viz., the Gayatri), he meditates with the aid of his intellect on Brahmaalone. Afterwards he leaves off even that, being then absorbed inconcentrated contemplation.[626] In consequence of his dependence on thestrength of the Gayatri which he recites, this concentrated contemplationwill come of itself. By penances he attains to purity of soul, andself-restraint, and cessation of aversion and desire. Freed fromattachment and delusion, above the influence of all pairs of opposites(such as heat and cold, joy and sorrow, etc.), he never grieves and neversuffers himself to be drawn towards worldly objects. He does not regardhimself as the actor nor as the enjoyer or sufferer of the consequencesof his acts. He never, through selfishness, fixes his mind on anything.Without being employed in the acquisition of wealth, he abstains alsofrom disregarding or insulting others, but not from work. The work inwhich he is employed is that of meditation; he is devoted to meditation,and seeks meditation unalterably. By meditation he succeeds in bringingabout concentrated contemplation, and then gradually leaves offmeditation itself. In that state he enjoys the felicity which attaches tothe abandonment of all things. Having thoroughly mastered the principleof desire he casts off his life-breaths and then enters into the Brahmicbody. Or, if he does not desire to enter into the Brahmic body, he atonce goes upwards into the region of Brahma and has never to undergorebirth. Having become tranquillity’s self, and being freed from allkinds of calamity, such a person, by depending upon his own intelligence,succeeds in attaining to that Soul which is pure and immortal and whichis without a stain.'”