It is, again, the essence of that seed whence is all this.[968] Brahma became the eye, in the form of this mobile and immobile universe, of all entities that took birth.[969] Meditation, study, gift, truth, modesty, simplicity, forgiveness, purity of body, purity of conduct, subjugation of the senses, these enhance one’s energy, which (when enhanced) destroys one’s sins.  By behaving equally towards all creatures and by living in contentment upon what is acquired easily and without effort, one attains to the fruition of all one’s objects and succeeds in obtaining knowledge.  Cleansed of all sins, endued with energy, abstemious in diet, with senses under complete control, one should, after having subdued both desire and wrath, seek to attain to Brahma,[970] Firmly uniting the senses and the mind (having drawn them away from all external objects) with gaze fixed inwards, one should, in the still hours of evening or in those before dawn, place one’s mind upon the knowledge.  If even one of the five senses of a human being be kept unrestrained, all his wisdom may be seen to escape through it like water through an unstopped hole at the bottom of a leathern bag.  The mind in the first instance should be sought to be restrained by the Yogin after the manner of a fisherman seeking at the outset to render that one among the fish powerless from which there is the greatest danger to his nets.  Having first subdued the mind, the Yogin should then proceed to subdue his ears, then his eyes, then his tongue, and then his nose.  Having restrained these, he should fix them on the mind.  Then withdrawing the mind from all purposes, he should fix it on the knowledge.  Indeed, having restrained the five senses, the Yati should fix them on the mind.  When these the mind for their sixth become concentrated in the knowledge, and thus concentrated remain steady and untroubled, then Brahma becomes perceptible like a smokeless fire of blazing flames or the Sun of effulgent radiance.  Indeed, one then beholds in oneself one’s soul like lightning fire in the skies.  Everything then appears in it and it appears in everything in consequence of its infinitude.  Those high-souled Brahmanas that are possessed of wisdom, that are endued with fortitude, that are possessed of high knowledge, and that are engaged in the good of all creatures, succeed in beholding it.  Engaged in the observance of austere vows, the Yogin who conducts himself thus for six months, seated by himself on an isolated spot, succeeds in attaining to an equality with the Indestructible.[971] Annihilation, extension, power to present varied aspects in the same person or body, celestial scents, and sounds, and sights, the most agreeable sensations of taste and touch, pleasurable sensations of coolness and warmth, equality with the wind, capability of understanding (by inward light) the meaning of scriptures and every work of genius, companionship of celestial damsels,—­acquiring all these by Yoga the Yogin should disregard them