uge. For his is steadiness of mind
whose senses are under control. Thinking of the objects of sense, a
person's attachment is begotten towards them. From attachment springeth
wrath; from wrath ariseth want of discrimination; from want of
discrimination, loss of memory; from loss of memory, loss of
understanding; and from loss of understanding (he) is utterly ruined. But
the self-restrained man, enjoying objects (of sense) with senses freed
from attachment and aversion under his own control, attaineth to peace
(of mind). On peace (of mind) being attained, the annihilation of all his
miseries taketh place, since the mind of him whose heart is peaceful soon
becometh steady.[147] He who is not self-restrained hath no contemplation
(of self). He who hath no contemplation hath no peace (of mind).[148]
Whence can there be happiness for him who hath no peace (of mind)? For
the heart that follows in the wake of the sense moving (among their
objects) destroys his understanding like the wind destroying a boat in
the waters.[149] Therefore, O thou of mighty arms, his is steadiness of
mind whose senses are restrained on all sides from the objects of sense.
The restrained man is awake when it is night for all creatures; and when
other creatures are awake that is night to a discerning Muni.[150] He
into whom all objects of desire enter, even as the waters enter the ocean
which (though) constantly replenished still maintains its water-mark
unchanged--(he) obtains peace (of mind) and not one that longeth for
objects of desire. That man who moveth about, giving up all objects of
desire, who is free from craving (for enjoyments) and who hath no
affection and no pride, attaineth to peace (of mind). This, O Partha, is
the divine state. Attaining to it, one is never deluded. Abiding in it
one obtains, on death, absorption into the Supreme Self.'"

SECTION XXVII
[(Bhagavad Gita Chapter III)]

"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior
to work, why then, O Kesava, dost thou engage me in such dreadful work?
By equivocal words thou seemest to confound my understanding. Therefore,
tell (me) one thing definitely by which I may attain to what is good.'

"The Holy One said,--'It hath already been said by me, O sinless one,
that here are, in this world, two kinds of devotion; that of the Sankhyas
through knowledge and that of the yogins through work. A man doth not
acquire freedom from work from (only) the non-pe