मोक्षधर्म पर्व — शारीरिक र मानसिक शोकको निरर्थकता; बुद्धिको महत्त्व

When physical and mental sorrow, appear one cannot practise Yoga. Therefore, one should not brood over such sorrow.

The inedicine for sorrow is abstention from brooding over it. When sorrow is brooded over, it becomes multiplicd.

One should remove mental sorrow by wisdom, and physical sorrow should be cured by medicines. Wisdom teaches this. One should not, while under sorrow, act like a child.

A wise man should never hanker after youth, beauty, longevity, accumulation of riches, health, and the companionship of those that are dear, all of which are transitory.

One should not only grieve for a sorrow that affects a whole community. Without grieving, should, if he finds opportunity, seek to use a remedy.

Forsooth, sorrow is much greater than happiness in life. Death which is disagreeable comes for his stupefaction to one who is content with the object of the senses. one an

That man who avoids both sorrow and happiness attain to Brahma. Such wise persons have never to grieve.

Worldly belongings beget sorrow. In protecting them one can enjoy no happiness. They are again acquired with misery. One should not, therefore, mind their loss.

Pure Knowledge, exists in the various objects of knowledge. Know that mind is only an attribute of Knowledge. When the mind is united with the faculties of knowledge, then the understanding sets in.

When freed from the attributes of action, the understanding is directed towards the mind; then does it succeed in knowing Brahma by meditation or Yoga ending in complete absorption (Samadhi).

The Understanding, originating from Ignorance, and endued with the senses and attributes, runs towards external objects, like a river originating from a mountain summit and flowing towards other quarters.

When the understanding, with-drawn into the mind, succeeds in absorbing itself into contemplation that is shorn of attributes, it acquires a knowledge of Brahma like the touch of gold on a touch-stone.

The mind apprehends the objects of the senses. It must first be extinguished. Depend upon the attributes of objects that are before it, the mind can never show that which is without attributes.

Closing all the doors formed by the senses the Understanding should be with-drawn into the mind. In this condition when absorbed in contemplation, it acquires the knowledge of Brahma.

As upon the destruction of the attributes by which they are known, the fivefold great creatures are contracted into their subtile forms, so the Understanding may dwell in the mind alone, with the senses all withdrawn from their objects.

When the Understanding, though endued with the quality of certainty, lives in the mind, busied with the internal, even then it is nothing but the mind.

When the mind of consciousness, which attains to perfection through contemplation, succeeds in identifying qualities with their possessors, then can it cast off all attributes and attain to Brahma which is without qualities.

There is no indication that which can give a knowledge of the Unseen. That which cannot be described in language, cannot be acquired by anyone.

With purified soul, one should try to approach the Supreme Brahma, through the help afforded by penances, by inferences, by self-control, by the practices and observances sanctioned for one's own order, and by the Vedas.

Persons of clear vision seek him in even external forms by freeing themselves from qualities. The Supreme, which is called by the name of what should be known, on account of the absence of all qualities, or of its own nature, can never be apprehended by argument.

When the Understanding becomes freed from qualities, then only can it attain to Brahma. When it is endued with qualities, it falls back from the Supreme. Indeed, such is the nature of the understanding that it rushes towards qualities and moves among them like fire among fuel.

As in the state of deep and dreamless sleep the five senses exist freed from their respective works, similarly the Supreme Brahma exists high above Prakriti, freed from all its qualities.

Embodied creatures perform various actions on account of attributes. When they abstain therefrom, they acquire liberation. Some again go to heaven.

The living creature, primordial nature, the understanding, the objects of the senses, the senses, consciousness, consciousness of Ego, are called creatures.

The original creation of all these proceeded from the Supreme. Their second creation is due to the union of couples or pairs and is confined to all things except the principal five, and is governed by law for which the same species produce the same species.

From righteousness creatures obtain a great end, and from sinfulness they earn a low end. He who is not freed from attachments, goes through rebirth; while he who is freed therefrom, attains to Knowledge (or Brahma).