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The presence of Brahman can be approached by the one who has the opposite pairs of emotions like pleasure and pain, heat and cold etc. Besides this he should never succumb himself to anger or hate; should never speak untruth. He should be friendly with the slanderer or the striker, if he has undergone that experience. He should never hurt anyone. In short, one who restrains his speech, action and mind and one who is able to consider all creatures as his equal can attain Brahman. The word yogin or rather who is a yogin is explained in detail. The person who is devoid of earthly objects, unwilling to take what comes, dependent on earthly objects for sustenance of life, whom cupid does not affect, who is free from sorrow is a yogin. Who has control over his senses and has senses collected, who is not bothered about beauty and dress, who does everything perfectly and completely, to whom all creatures are alike and friendly with all, to whom clod of clay and gold are alike, who is amicable and does not have enmity towards others, who is patient and takes praises and blames alike and lightly is called a yogin. Besides these a yogin is one who doesn鈥檛 have any desire for anything, who practises Brahmacarya, who is a strict observer of vows and observances; who is free from the emotions like malice or envy. These are the qualities of a yogi according to 厂腻峁僰丑测补 system. If all these qualities are in a person that person is certain to attain Liberation.

One is said to attain the dignity of Brahma when he desists fear of creatures and when all creatures desists fear of him, who does not have inclination or has any hatred towards anyone or anything. Besides when he is lover of all creatures, not hurting them with words, thought and acts, he is capable of attaining the dignity of Brahman. The shackles of desires hold man firmly.If he is able to free himself from this, no doubt, he is sure to attain Brahman. A wise or pure man is one who has freed himself from all the fetters of life. He can be compared to the moon who through many struggles frees itself from the fluffy clouds. Such a man is sure to have a patient and relaxed life, waiting for liberation. A person might have desire which can be compared to a number of rivers reaching an ocean, but the level of water remains the same. Such a man is said to have acquired equanimity. But this is not the case with the man who longs and is crazy of worldly things and life. The man who is in the stage of equanimity will be happy for the fulfillment of his desires. This is not the case of the one is after worldly objects. This man, the one who longs for worldly objects will desire even in Heaven and will have to fall down.^[1] A person is said to be perfect or complete when he is bestowed with six qualities. The qualities are contentment, sorrowlessness, freedom from the clutches of emotions, peace, cheer and freedom from envy. The wise man will be able to understand the soul with extreme blessedness and happiness. The soul is the ruler of which is hidden in the body of the wise man. This is possible because he is not the one who is affected by the attributes of birth and death which are supposed to be in the true nature. This nature which is far from and free of all attributes does not need any purification. Thus the soul, free from all the worldly pleasures, emotions and desires is identical with Brahma.^[2] The 叠谤腻丑尘补峁嘺 who is far beyond the sphere of acts, does not have to fear the attack of decrepitude and death. This is so because the attributes and qualities are ruined by themselves. This in turn keeps him far and safe from the pull of earthly objects.^[3]

A person is said to be in perfect yoga, when all his senses are controlled. To specify this statement it can be explained thus a person whose sense to hear smell, taste, see, touch etc do not work or act according to the influence of worldly objects. Whose mind is free and is unaware of the surroundings or anything, whose mind does not long for anything, whose entire self is calm and in unemotional, dispassionate stage and who then can be compared to a log of wood is named to be in a perfect yoga by the learned and wise men.^[4] When the perfect yoga is attained, the Yoga is said to attain a glow which shines like a thousand lamps lit in a moment. At this particular moment even the subtle form of his away from him and he is one with Brahma. When this is attained or acquired he doesn鈥檛 have to ascend or descend among the intermediate Beings.^[5] By uniting with the Brahman he is said to have acquired all the qualities of that Brahman, free from all attachments, partakes with nature for Liberation from his accompany and strives for Liberation.^[6] Besides this accompaniment makes him sole and independent which is the character of Brahman and he becomes independent. It is so because the Brahman is dependent on its self and so he too gets that nature and independence.^[7] The knowledge of destructible and indestructible makes one free from fear. But who has not acquired this knowledge is sure and certain to be frightened or accessed to fear.^[8] One is said to be liberated as per the order of the scriptures, and freed from the seventeen attributes if one has renounced the complete set of facts and has taken off the fifteen elements which are the cause of gross body.^[9] The person who is addressed as wise will have the quality of viewing a 叠谤腻丑尘补峁嘺 bestowed with knowledge and disciples, a cow, an elephant, a dog and a chand膩la with equity.

The individual soul which is detached from virtues and vices enters the supreme soul and acquiring the attributes of the supreme soul is liberated from everything and becomes holyness, will never return from the abode of that supreme soul. After this amalgamation only the mind and the senses remain. But as regards to the wishes of the great master these have to come back once more at the appointed time to fulfil the orders of the supreme commander.

Footnotes and references:

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[1]:

艢膩ntiparva , 251, 5 -10.

[2]:

补办峁泃谤颈尘补尘补蝉补峁僪腻谤测补峁� 辫谤腻办峁泃补峁� nirupask峁泃am |
补诲丑测腻迟尘补峁� 蝉耻办峁泃补峁� pr膩pta岣� sukhamavyayama艣nute || 艢膩ntiparva 251鈥�16.

[3]:

tamatikr膩ntakarm膩峁嘺matikr膩nta gu峁嘺k峁�ayam |
产谤腻丑尘补峁嘺峁� vi峁�ay膩艣li峁ａ弓a峁� jar膩m峁泃y奴 na vindata岣� || ibid., 22.

[4]:

惭补丑腻产丑腻谤补迟补 XII, 306鈥�16, 17.

[5]:

Ibid., 18.

[6]:

viyogadharmi峁嚹� caiva vimukt膩tm膩 bhavatyatha |
vimok峁�i峁嚹� vimok峁�a艣ca sametyeha tath膩 bhavet || 艢膩ntiparva , 308 -28.

[7]:

惭补丑腻产丑腻谤补迟补 艢膩ntiparva , 308鈥�30.

[8]:

Ibid., 47.

[9]:

ye 丑墨苍腻岣� saptada艣abhirgu峁嘺i岣� karmabhireva ca |
办补濒腻岣� 辫补帽肠补诲补艣补 tyakt膩te mukt膩iti 苍颈艣肠补测补岣� || 艢膩ntiparva , 334鈥�40.