(here) is transitory.  He should subdue hunger by practising Yoga.  By practising benevolence one should keep off all ideas of self-importance, and drive off all sorts of craving by adopting contentment.  By exertion one should subdue procrastination, and by certainty all kinds of doubt, by taciturnity, loquaciousness, and by courage, every kind of fear.[1305] Speech and mind are to be subdued by the Understanding, and the Understanding, in its turn, is to be kept under control by the eye of knowledge.  Knowledge, again, is to be controlled by acquaintance with the Soul, and finally the Soul is to be controlled by the Soul.[1306] This last is attainable by those that are of pure-acts and endued with tranquillity of soul,[1307] the means being the subjugation of those five impediments of Yoga of which the learned speak.  By casting off desire and wrath and covetousness and fear and sleep, one should, restraining speech, practise what is favourable to Yoga, viz., contemplation, study, gift, truth, modesty, candour, forgiveness, purity of heart, purity in respect of food, and the subjugation of the senses.  By these one’s energy is increased, sins are dispelled, wishes crowned with fruition, and knowledge (of diverse kinds) gained.  When one becomes cleansed of one’s sins and possessed of energy and frugal of fare and the master of one’s senses, one then, having conquered both desire and wrath, seeks to attain to Brahma.  The avoidance of ignorance (by listening to and studying the scriptures), the absence of attachment (in consequence of Renunciation) freedom from desire and wrath (by adoption of contentment and forgiveness), the puissance that is won by Yoga, the absence of pride and haughtiness, freedom from anxiety (by subjugation of every kind of fear), absence of attachment of anything like home and family,—­these constitute the path of Emancipation.  That path is delightful, stainless, and pure.  Similarly, the restraining of speech, of body, and of mind, when practised from the absence of desire, constitutes also the path of Emancipation.’"[1308]

SECTION CCLXXV

“Bhishma said, ’In this connection is cited the old narrative of the discourse that took place between Narada and Asita-Devala.  Once on a time Narada, beholding that foremost of intelligent men, viz., Devala of venerable years, seated at his ease, questioned him about the origin and the destruction of all creatures.’

“Narada said, ’Whence, O Brahmana, hath this universe, consisting of mobile and immobile objects, been created?  When again doth the all-embracing destruction come, into whom doth it merge?  Let thy learned self discourse to me on this.’