of all entities.  Existing, without doubt, that is still imperceptible.  Indestructible and destructible,—­these are the dual forms of existence of the (Supreme) Soul.  In all mobile and immobile entities the existence it displays is destructible; while the existence it displays in Chaitanya is celestial, immortal, and indestructible.  Though the lord of a existent beings both mobile and immobile, though inactive and divested of attributes, it enters, nevertheless, the well-known mansion of nine doors and becomes engaged in action.[964] Men of wisdom who are capable of beholding the other shore say that the Unborn (or the Supreme Soul) becomes invested with the attribute of action in consequence of motion, pleasure and pain, variety of form, and the nine well-known possessions.[965] That indestructible Soul which is said to be invested with the attribute of action is nothing else than that indestructible Soul which is said to be inactive.  A person of knowledge, by attaining to that indestructible essence, gives up for good both life and birth.’"[966]

 Section CCXL

“Vyasa said, ’O excellent son, asked by thee, I have told thee truly what the answer to thy question should be according to the doctrine of knowledge as expounded in the Sankhya system.  Listen now to me as I expound to thee all that should be done (for the same end) according to the Yoga doctrine.  The uniting together of Intellect and Mind, and all the Senses, and the all-pervading Soul is said to be Knowledge of the foremost kind.  That Knowledge should be acquired (through the preceptor’s aid) by one that is of a tranquil disposition, that has mastered his senses, that is capable (by meditation) of turning his gaze on the Soul, that takes a pleasure in (such) meditation, that is endued with intelligence and pure in acts.  One should seek to acquire this Knowledge by abandoning those five impediments of Yoga which are known to the wise, viz., desire, wrath, cupidity, fear, and sleep.  Wrath is conquered by tranquillity of disposition.  Desire is conquered by giving up all purposes.  By reflecting with the aid of the understanding upon topics worthy of reflection,[967] one endued with patience succeeds in abandoning sleep.  By steady endurance one should restrain one’s organs of generation and the stomach (from unworthy or sinful indulgence).  One should protect one’s hands and feet by (using) one’s eyes.  One should protect one’s eyes and ears by the aid of one’s mind, one’s mind and speech by one’s acts.  One should avoid fear by heedfulness, and pride by waiting upon the wise.  Subduing procrastination, one should, by these means, subdue these impediments of Yoga.  One should pay one’s adorations to fire and the Brahmanas, and one should bow one’s head to the deities.  One should avoid all kinds of inauspicious discourse, and speech that is fraught with malice, and words that are painful to other minds.  Brahma is the effulgent seed (of everything).