which should not be asked for, a true friend surely
giveth away even that. Fourthly, a true friend
who is of a righteous disposition, when asked, can
give away his very prosperity, his beloved sons, and
even his own wife. Fifthly, a friend should not
dwell in the house of a friend, on whom he may have
bestowed everything, but should enjoy what he earneth
himself. Sixthly, a friend stoppeth not to sacrifice
his own good (for his friend). The man of wealth
who seeketh to acquire those good qualities, and who
becometh charitable and righteous restraineth his
five senses from their respective objects. Such
restraint of the senses is asceticism. When it
groweth in degree, it is capable of winning regions
of bliss hereafter (unlike Knowledge which leadeth
to success even here). They that have fallen
off from patience (and are incapable, therefore, of
attaining to Knowledge) acquire such asceticism in
consequence of the purpose they entertain, viz
the attainment of bliss in the high regions hereafter.
In consequence of his ability to grasp that Truth
(Brahman) from which sacrifices flow, the Yogin is
capable of performing sacrifices by the mind.
Another performeth sacrifices by Words (Yapa) and
another by Work. Truth (Brahman) resides in him
who knoweth Brahman as vested with attributes.
It dwelleth more completely in him who knoweth Brahman
as divested of attributes. Listen now to something
else from me. This high and celebrated philosophy
should be taught (to disciples). All other systems
are only a farrago of words. The whole of this
(universe) is established in this Yoga-philosophy.
They that are acquainted with it are not subjected
to death. O king, one cannot, by Work, however
well-accomplished, attain to Truth (Brahman).
The man that is destitute of knowledge even if he poureth
homa libations or performeth sacrifices, can never,
by Work, O king, attain to immortality (emancipation).
Nor doth he enjoy great happiness at the end.
Restraining all the external senses and alone, one
should seek Brahman. Giving up Work, one should
not exert mentally. One should also (while thus
engaged) avoid experiencing joy at praise or anger
at blame. O Kshatriya, by conducting himself
in this way according to the successive steps indicated
in the Vedas, one may, even here, attain to Brahman.
This, O learned one, is all that I tell thee.’”
“Sanat-sujata said, ’The primary Seed
(of the universe), called Mahayasas, is destitute
of accidents, is pure Knowledge, and blazeth with
effulgence. It leadeth the senses, and it is in
consequence of that Seed that Surya shineth.
That Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). It is in consequence
of that Seed (which is Joy’s self) that Brahman
becomes capable of Creation and it is through it that
Brahman increaseth in expansion. It is that Seed
which entering into luminous bodies giveth light and