He whose actions are performed not with the object of securing any reward or blessing, who has sacrificed all to the requirements of his renunciation, is a real Sannyasin and is really wise.  And as communion with Brahma cannot be taught to us, even by our spiritual preceptor,—­he only giving us a clue to the mystery—­renunciation of the material world is called Yoga.  We must not do harm to any creature and must live in terms of amity with all, and in this our present existence, we must not avenge ourselves on any creature.  Self-abnegation, peace of mind, renunciation of hope, and equanimity,—­these are the ways by which spiritual enlightenment can always be secured; and the knowledge of self (one’s own spiritual nature) is the best of all knowledge.  In this world as well as hereafter, renouncing all worldly desires and assuming a stoic indifference, wherein all suffering is at rest, people should fulfil their religious duties with the aid of their intelligence.  The muni who desires to obtain moksha (salvation), which is very difficult to attain, must be constant in austerities, forbearing, self-restrained, and must give up that longing fondness which binds him to the things of this earth.  They call these the attributes of the Supreme Spirit.  The gunas (qualities or attributes) that we are conscious of, reduce themselves to agunas (non-gunas) in Him; He is not bound by anything, and is perceptible only by the expansion and development of our spiritual vision; as soon as the illusion of ignorance is dispelled, this supreme unalloyed beatitude is attained.  By foregoing the objects of both pleasure and pain and by renouncing the feelings which bind him to the things of this earth, a man may attain Brahma (Supreme Spirit or salvation).  O good Brahmana, I have now briefly explained to thee all this, as I have heard.  What else dost thou wish to know?"’”

SECTION CCXIII

“Markandeya said, ’When, O Yudhishthira, all this mystery of salvation was explained to that Brahmana, he was highly pleased and he said addressing the fowler, “All this that thou hast explained, is rational, and it seems to me that there is nothing in connection with the mysteries of religion which thou dost not know.”  The fowler replied, “O good and great Brahmana, thou shalt perceive with thine own eyes, all the virtue that I lay claim to, and by reason of which I have attained this blissful state.  Rise, worshipful sir, and quickly enter this inner apartment.  O virtuous man, it is proper that thou shouldst see my father and my mother."’ Markandeya continued, ’Thus addressed the Brahmana went in, and beheld a fine beautiful mansion.  It was a magnificent house divided in four suites of rooms, admired by gods and looking like one of their palaces; it was also furnished with seats and beds, and redolent of excellent perfumes.  His revered parents clad in white robes, having finished