________________
परिशिष्ट-२
११७
and always absorbed in his own self and who has no desire even for his own body, appears splendid.(34)
When the mind is turned inward on account of cessation of all anxieties and when (one) has no liking for objects of senses, then the real nature of the human soul becomes visible.(35)
The comfortableness of mind truly abides in righteousness, whereby the aspirant (leads a life) with the feeling of equality.(36)
All the ascetics, who are stationed within the body (looking forward to the bodily pleasures and comforts), are regarded as seeming ascetics and all the ascetics, who are situated outside the body (looking forward to the 'great beyond') are, certainly ascetics in truth.(37)
Owing to the cessation of bodily activities and anxieties, an absorption of the mind (of a Yogi) into the (true) nature of his own self comes as a result, whereby the removal of dross in the form of auspicious and inauspicious Karmas takes place without (any) effort.(38)
Only the mind (of a Yogi), in whom desirelessness for good and bad sense-objects in worldly life arises, gets absorbed quickly into his own self.(39)
The flaws such as love, hatred etc. are declared (to be) the properties of the mind. But it is related that the extinction of them is certain, when the mind is destroyed.(40)
Having understood that the feeling of mineness about all objects is a cause of bondage, a Yogi, becomes free from the senses of proprietorship and devoid of doubts certainly.(41)
This soul definitely devoid of bandage is the embodiment of knowledge. He is naturally unchangeable, indifferent to worldly attachments and is always (playing the role of) a witness.(42)
The memory of worldly thoughts in the case of a Yogi, whose mind has become void and who constantly seeks for spiritual