The Mahabharata of Krishna-Dwaipayana Vyasa - Khamkoo

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.[619] 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.[620] 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.‟”
SECTION CXCVI
“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 the fruits that have been indicated for such men? What is that region to
which they go after death? It behoveth thee also, O sinless one, to tell me all the
rules that have been laid down in respect of such silent recitation? When the
word Reciter is uttered, what shall I understand by it? Is such a man to be
regarded as following the ordinances of Sankhya or yoga or work?[621] Or, is
such a man to be regarded as observing the ordinances about (mental)
sacrifices? How is the path of the Reciters to be called? Thou art, as I think, of
universal knowledge. Tell me all this.‟
“Bhishma said, „In this connection is cited the old history of what transpired
between Yama, Time, and a certain Brahmana. Sages conversant with the
means of attaining to Emancipation have spoken of two methods, viz., the
Sankhya and the yoga. Amongst these, in the former, which is otherwise called
the Vedanta, Renunciation has been preached with respect to silent recitation.
The declarations of the Vedas preach Abstention (from rites), are fraught with
tranquillity, and are concerned with Brahma.[622] Indeed, the two paths spoken
of by sages bent on achieving what is for their good, viz., Sankhya and yoga, are
Mahabharta of Krishna Dwipayana Vyasa, translated to English by Kesarimohan Ganguli
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