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CHAPTER VI, 18.
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point, with the workings of the mind and senses restrained, he should practice devotion for purity of self. Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose', and not looking about in (all) directions, with a tranquil self, devoid of fear, and adhering to the rules of Brahmakårins , he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his • foal goal. Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, - attains that tranquillity which culminates in final emancipation, and assimilation with me. Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake. That devotion which destroys (all) misery is his, whox takes due food and exercises, who toils duly in all works, and who sleeps and awakes (in) due (time). When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. As a light standing in a windless (place) Aickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. That (mental condition), in which the mind restrained by practice of abstraction, ceases to work ; in which
' Cr. Kumarasambhava, Canto III, 47. This is done in order to prevent the sigte from rambling-a total closing of tbe eyes being objectionable us leading to sleep.
See these in Apastamba (p. 7 in this series); and cf. Sutta Nipda, pp. 169, 160; and Max Muller's Hibbert Lectures, p. 158.
• A1. Sutua Nipata, pp. 38, 95. • Buddhism shows similar injunctions. Cl. Sulla Nipaua, pp. 21, 28. 98; and Dhammapada, stanza 8.
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