unstable mind with the five senses (into the Intellect).
Possessed of patience, the yogin should fix his mind
which always wanders (among worldly objects), so that
his five gates (under the influence of training) may
be made stable in respect of things that are themselves
unstable. He should, in the firmament of the
heart, fix his mind into the path of meditation, making
it independent of the body or any other refuge.
I have spoken of the path of meditation as the first,
since the yogin has first to crush his senses and
the mind (and direct them to that path). The mind,
which constitutes the sixth, when thus restrained,
seeks to flash out like the capricious and flighty
lightning moving in frolic among the clouds. As
a drop of water on a (lotus) leaf is unstable and
moves about in all directions, even so becomes the
yogin’s mind when first fixed on the path of
meditation. When fixed, for a while the mind stays
in that path. When, however, it strays again
into the path of the wind, it becomes as flighty as
the wind. The person conversant with the ways
of yoga-meditation, undiscouraged by this, never regarding
the loss of the toil undergone, casting aside idleness
and malice, should again direct his mind to meditation.
Observing the vow of silence, when one begins to set
his mind on yoga, then discrimination, knowledge,
and power to avoid evil, are gained by him. Though
feeling annoyed in consequence of the flightiness
of his mind, he should fix it (in meditation).
The yogin should never despair, but seek his own good.
As a heap of dust or ashes; or of burnt cow-dung,
when drenched with water, does not seem to be soaked,
indeed, as it continues dry if drenched partially,
and requires incessant drenching before it becomes
thoroughly soaked, even thus should the yogin gradually
control all his senses. He should gradually withdraw
them (from all objects). The man that acts in
this way succeeds in controlling them. One, O
Bharata, by oneself directing one’s mind and
senses to the path of meditation, succeeds in bringing
them under perfect control by steadfast yoga.
The felicity that he feels who has succeeded in controlling
his mind and senses is such that its like can never
be obtained through Exertion or Destiny. United
with such felicity, he continues to take a pleasure
in the act of meditation. Even in this way yogins
attain to Nirvana which is highly blessed.’”
“Yudhishthira said, ’Thou hast discoursed
on the four modes of life and their duties. Thou
hast also spoken of the duties of kings. Thou
hast recited many histories of diverse kinds and connected
with diverse topics. I have also heard from thee,
O thou of great intelligence, many discourses connected
with morality. I have, however, one doubt.
It behoveth thee to resolve it. I wish, O Bharata,
to hear of the fruits that silent Reciters of sacred
mantras acquire (by their practice). What are