orlds that exists out
of that. Even if one goes on ceaselessly with the celerity of a shaft
impelled from the bow-string, even if one goes on with the speed of the
mind itself, one would not still reach the end of that which is the
cause of all this.[963] That is so gross that there is nothing grosser.
His hands and feet extend everywhere. His eyes, head, and face are
everywhere. His ears are everywhere in the universe. He exists
overwhelming all things. That is minuter than the minutest, that is the
heart of all entities. Existing, without doubt, that is still
imperceptible. Indestructible and destructible,--these are the dual forms
of existence of the (Supreme) Soul. In all mobile and immobile entities
the existence it displays is destructible; while the existence it
displays in Chaitanya is celestial, immortal, and indestructible. Though
the lord of a existent beings both mobile and immobile, though inactive
and divested of attributes, it enters, nevertheless, the well-known
mansion of nine doors and becomes engaged in action.[964] Men of wisdom
who are capable of beholding the other shore say that the Unborn (or the
Supreme Soul) becomes invested with the attribute of action in
consequence of motion, pleasure and pain, variety of form, and the nine
well-known possessions.[965] That indestructible Soul which is said to be
invested with the attribute of action is nothing else than that
indestructible Soul which is said to be inactive. A person of knowledge,
by attaining to that indestructible essence, gives up for good both life
and birth.'"'"[966]

SECTION CCXL

"'"Vyasa said, 'O excellent son, asked by thee, I have told thee truly what
the answer to thy question should be according to the doctrine of
knowledge as expounded in the Sankhya system. Listen now to me as I
expound to thee all that should be done (for the same end) according to
the Yoga doctrine. The uniting together of Intellect and Mind, and all
the Senses, and the all-pervading Soul is said to be Knowledge of the
foremost kind. That Knowledge should be acquired (through the preceptor's
aid) by one that is of a tranquil disposition, that has mastered his
senses, that is capable (by meditation) of turning his gaze on the Soul,
that takes a pleasure in (such) meditation, that is endued with
intelligence and pure in acts. One should seek to acquire this Knowledge
by abandoning those five impediments of Yoga which are known to the wise,
viz., desire, w