ligious exercises).

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* This portion has been condensed from the original.
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Q. Why is it so?

A. By reason of the absence of logical opposition between ignorance and
act. Therefore it is clear that Ignorance can only be removed by
Wisdom.

Q. How can this Wisdom be acquired?

A. By discussion--by discussing the nature of Spirit and Non-Spirit.

Q. Who are worthy of engaging in such discussion?

A. Those who have acquired the four qualifications.

Q. What are the four qualifications?

A. (1) True discrimination of permanent and impermanent things. (2)
Indifference to the enjoyment of the fruits of one's actions both here
and hereafter. (3) Possession of Sama and the other five qualities.
(4) An intense desire of becoming liberated (from conditional
existence).

(1.) Q. What is the right discrimination of permanent and impermanent
things?

A. Certainty as to the Material Universe being false and illusive, and
Brahman being the only reality.

(2.) Indifference to the enjoyment of the fruits of one's actions in
this world is to have the same amount of disinclination for the
enjoyment of worldly objects of desire (such as garland of flowers,
sandal-wood paste, women and the like) beyond those absolutely necessary
for the preservation of life, as one has for vomited food, &c. The same
amount of disinclination to enjoyment in the society of Rambha, Urvasi,
and other celestial nymphs in the higher spheres of life beginning with
Svarga loka and ending with Brahma loka.*

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* These include the whole range of Rupa loka (the world of forms)
in Buddhistic esoteric philosophy.
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(3) Q. What are the six qualities beginning with Sama?

A. Sama, dama, uparati, titiksha, samadhana and sraddha.

Sama is the repression of the inward sense called Manas--i.e., not
allowing it to engage in any other thing but Sravana (listening to what
the sages say about the Spirit), Manana (reflecting on it), Nididhyasana
(meditating on the same). Dama is the repression of the external
senses.

Q. What are the external senses?

A. The five organs of perception and the five bodily organs for the
performance of external acts. Restraining these from all other things
but sravana and the rest, is dama.

Uparati is the abstaining on principle from engaging in any of the acts
and ceremonies enjoined by the shastras. Otherwise, it is the state of
the mind which is always engaged in