unstable mind with the five senses (into the Intellect).  Possessed of patience, the yogin should fix his mind which always wanders (among worldly objects), so that his five gates (under the influence of training) may be made stable in respect of things that are themselves unstable.  He should, in the firmament of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge.  I have spoken of the path of meditation as the first, since the yogin has first to crush his senses and the mind (and direct them to that path).  The mind, which constitutes the sixth, when thus restrained, seeks to flash out like the capricious and flighty lightning moving in frolic among the clouds.  As a drop of water on a (lotus) leaf is unstable and moves about in all directions, even so becomes the yogin’s mind when first fixed on the path of meditation.  When fixed, for a while the mind stays in that path.  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