Bhishma said 'I shall not, O son of Pritha, describe to you for four kinds of Yoga meditation. Obtaining a knowledge of the same, the great Rishis, attain to eternal success even in this world. Pleased with knowledge, with hearts engaged in Liberation, and conversant with Yoga, great Rishis, act in such a way that their Yoga meditation may get on properly.

O son of Pritha, being freed from the faults of the world, these are not born again. Freed from liability to re-birth, they live in their state of original purity.

Freed from the influence of all pairs of opposite (such as heat and cold, joy and sorrow, etc.), ever existing in their own (pure) state, freed (from attachments), never accepting anything (in gift), they live in places separated from their wives and children, without others with whom disputes may arise, and favourable to perfect tranquillity of hearts.

There restraining speech, such a person sits like a piece of wood, killing all the senses, and with mind immersed in the Supreme Self by the help of meditation.

He has no perception of sound through the car; no perception of touch through the skin no perception of from through the eye; no perception of taste through the tongue.

He has no perception also of scents through the organ of smell. He would, immersed in Yoga and meditation, renounce all things.

Possessed of great energy of mind, he has no desire for anything that works up the five senses. The wise man, then should, withdrawing his five senses into the mind, fix the unstable mind with the five senses (into the Intellect).

The Yogin should possessed of patience, fix his mind which always wanders, so that his five gates may be made firm regarding things that are themselves unstable. He should, in this sky of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge.

I have spoken of the path of meditation as the first, since the Yogin has first to destroy his senses and the mind.

The mind, which constitutes the sixth, when thus controlled, tries of flash out like the capricious and fickle lightning playing among the clouds.

As a drop of water on a leaf in unstable and moves about on all sides, so becomes the Yogin's mind when first fix on the path of meditation.

When fixed, for some time the inind stays in that path. When, however, it goes astray again into the path of the wind, it becomes as fleet as the wind.

The person who has mastered the science of Yoga,-without losing his heart by this, never regarding the loss of the toil undergone, shaking off idleness and malice,-should, again, direct his mind to meditation.

When one observing the vow of silence, begins to set his mind of Yoga, then discrimination, knowledge, and power to avoid cvil follow him in the trail.

He should, though disturbed by the fickleness of his mind, fix it in meditation. The Yogin should never despair, but seek own his well-being.

As when drenched with water, a mass of dust or ashes or of a burnt cow-dung, does not seem to be soaked, as it remains dry if drenched partially, and requires continued drenching before it becomes thoroughly soaked, so should the Yogin gradually control all his senses. He should gradually withdraw them (from all objects). The man who acts thus succeeds in controlling them.

One succeeds, O Bharata, by directing one's mind and to the path of senses meditation, in controlling them perfectly by steadfast Yoga.

The happiness that he fells who has succeeded in controlling his mind and senses is such that its like can never be experienced through exertion or Destiny.

Enjoying such felicity, be continues to find pleasure in the act of meditation. Yogins attain, in this way, to the highly blessed state of Nirvana.'