who bears himself with equal friendliness towards all creatures, who regards a clod of earth and a lump of gold with an equal eye, who is equally disposed towards friend and foe, who is possessed of patience, who takes praise and blame equally,[915] who is free from longing with respect to all objects of desire, who practises Brahmacharya, and who is firm and steady in all his vows and observances, who has no malice or envy for any creature in the universe, is a Yogin who according to the Sankhya system succeeds in winning Emancipation.  Listen now to the way and the means by which a person may win Emancipation through Yoga (or the system of Patanjali).  That person who moves and acts after having transcended the puissance that the practice of Yoga brings about (in the initial stages), succeeds in winning Emancipation.[916] I have thus discoursed to thee on those topics (viz., Emancipation according to the Sankhya system and that according to the Yoga system) which are dissimilar if the speaker be disposed to treat them as such (but which in reality, are one and the same).[917] Thus can one transcend all pairs of opposites.  Thus can one attain to Brahma.’"[918]

SECTION CCXXXVII

“Vyasa said, ’Borne up and down in life’s ocean, he that is capable of meditation seizes the raft of Knowledge and for achieving his Emancipation adheres to Knowledge itself (without extending his arms hither and thither for catching any other support).’[919]

“Suka said, ’What is that Knowledge?  Is it that learning by which, when error is dispelled, the truth becomes discovered?  Or, is it that course of duties consisting of acts to be done or achieved, by the aid of which the object sought may be understood or attained?  Or, is it that course of duties, called abstention from acts, by which an extension of the Soul is to be sought?  Do tell me what it is, so that by its aid, the two, viz., birth and death, may be avoided.’[920]

“Vyasa said, ’That fool who believing that all this exists in consequence of its own nature without, in fact, an existent refuge or foundation, fills by such instruction the aspirations of disciples, dispelling by his dialectical ingenuity the reasons the latter might urge to the contrary, succeeds not in attaining to any truth.[921] They again who firmly believe that all Cause is due to the nature of things, fail to acquire any truth by even listening to (wiser) men or the Rishis (who are capable of instructing them).[922] Those men of little intelligence who stop (in their speculations), having adopted either of these doctrines, indeed, those men who regard nature as the cause, never succeed in obtaining any benefit for themselves.[923] This belief in Nature (as the producing and the sustaining Cause), arising as it does from a mind acting under the influence of error, brings about the destruction of the person who cherishes it.  Listen now to the truth with respect to these