praise and blame
equally,[915] who is free from longing with respect to all objects of
desire, who practises Brahmacharya, and who is firm and steady in all his
vows and observances, who has no malice or envy for any creature in the
universe, is a Yogin who according to the Sankhya system succeeds in
winning Emancipation. Listen now to the way and the means by which a
person may win Emancipation through Yoga (or the system of Patanjali).
That person who moves and acts after having transcended the puissance
that the practice of Yoga brings about (in the initial stages), succeeds
in winning Emancipation.[916] I have thus discoursed to thee on those
topics (viz., Emancipation according to the Sankhya system and that
according to the Yoga system) which are dissimilar if the speaker be
disposed to treat them as such (but which in reality, are one and the
same).[917] Thus can one transcend all pairs of opposites. Thus can one
attain to Brahma.'"'"[918]

SECTION CCXXXVII

"'"Vyasa said, 'Borne up and down in life's ocean, he that is capable of
meditation seizes the raft of Knowledge and for achieving his
Emancipation adheres to Knowledge itself (without extending his arms
hither and thither for catching any other support).'[919]

"'"Suka said, 'What is that Knowledge? Is it that learning by which, when
error is dispelled, the truth becomes discovered? Or, is it that course
of duties consisting of acts to be done or achieved, by the aid of which
the object sought may be understood or attained? Or, is it that course of
duties, called abstention from acts, by which an extension of the Soul is
to be sought? Do tell me what it is, so that by its aid, the two, viz.,
birth and death, may be avoided.'[920]

"'"Vyasa said, 'That fool who believing that all this exists in consequence
of its own nature without, in fact, an existent refuge or foundation,
fills by such instruction the aspirations of disciples, dispelling by his
dialectical ingenuity the reasons the latter might urge to the contrary,
succeeds not in attaining to any truth.[921] They again who firmly
believe that all Cause is due to the nature of things, fail to acquire
any truth by even listening to (wiser) men or the Rishis (who are capable
of instructing them).[922] Those men of little intelligence who stop (in
their speculations), having adopted either of these doctrines, indeed,
those men who regard nature as the cause, never succeed in obtaining any
benefit for