12.189
Yudhishthira said.
The system of four āśramas and the royal duties have been explained to you, as well as many histories of various origins and types.
O great-minded one, I have heard from you stories endowed with dharma; however, I have some doubt, which you are worthy to clarify.
O Bhārata, I wish to hear about the attainment of the fruit of the chanters. What fruit is said for those who recite, and where do the chanters reside?
O sinless one, you are worthy to tell me the entire procedure of recitation. What is this 'reciters', and what is this procedure of sāṅkhya and yoga practices?
What is this? Is this truly the sacrificial rite, or is it called something to be muttered? Please tell me all of this, for I consider you to be omniscient.
Bhīṣma said.
Here too, they narrate this ancient story: what once happened to Yama, Kāla (Time), and the Brāhmaṇa.
Renunciation is indeed found in Vedānta with regard to recitation. Peace that arises from Vedic disputation abides in the state of Brahman. These two paths, both, are resorted to and not resorted to.
O king, as it is heard, the reason is explained here; here too, mental concentration and similarly, control of the senses are regarded as important.
Truthfulness, tending the sacred fire, associating with the secluded, meditation, austerity, self-control, forbearance, absence of envy, and moderation in eating.
Withdrawing from objects, measured speech, and tranquility—these constitute the active path of duty. Now, listen to the path of withdrawal.
Just as action ceases for the celibate who recites, so all this should be completely avoided as stated. Having attained the threefold path, which is not supported by the manifest or the unmanifest.
He was seated on a heap of kuśa grass, holding kuśa grass in his hand, with a tuft, wrapped in bark garments, and in the midst, he was likewise covered with kuśa grass.
One should show respect to sense-objects but not dwell upon them. After establishing equanimity in the mind, one should keep the mind absorbed within itself.
With that intellect, one meditates on Brahman, reciting the beneficial Saṃhitā; or, having renounced it, one remains established in concentration.
Here, meditation arises through reliance on the power of the Saṃhitā. The one who is pure in self, disciplined by austerity, self-controlled, and free from hatred and desire.
The state is described as being without attachment or delusion, free from dualities, neither grieving nor becoming attached, not concerned with things to be done or caused to be done, nor with actions—this is the established state.
One should never let the mind act out of ego; one should not be attached to self-appropriation, nor be insulting, nor inactive.
One who is devoted to the practice of meditation, steadfast and resolute in meditation, having attained samādhi through meditation, gradually abandons even that state.
He, having renounced everything and being happy and free from desires in that state, gives up his life-breaths and attains the divine body.
Or, if he does not desire the practice of union with Brahman there, he departs, and one who is on the path is not born anywhere.
By resorting to self-knowledge, becoming peaceful and free from affliction, one attains the immortal, passionless, and pure self.
