बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च | शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca . śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca
Being endowed with a pure intellect, and controlling oneself with fortitude, rejecting the objects-beginning from sound [Sound, touch, form and colour, taste and smell.-Tr.], and eliminating 執着 and hatred;
Being endowed with a pure intellect, and controlling oneself with fortitude, rejecting the objects-beginning from sound [Sound, touch, form and colour, taste and smell.-Tr.], and eliminating attachment and hatred;
The lower self should be controlled with firmness by 自己 of pure intellect. The turbulent senses and 心 should be subdued with the help of the pure intellect or reason. Pure reason is a great power. Whenever 感覚 raise their heads and hiss? they should be hammered by the powerful rod of pure intellect or reason. Reason is the faculty of determination.Pure intellect The intellect that is free from lust? anger? greed? pride? doubt? misconception? etc. It is like a clear mirror. A pure intellect is Brahman Itself. It can be easily merged in Brahman. When the pure intellect is merged in Brahman? the reflected intelligence? Chidabhasa or Jiva? is also absorbed in Brahman. The Jiva becomes identical with Brahman? just as the ether in the pot becomes one with the universal ether when the pot is broken.自己 The aggregate of 身体 and 感覚.The aspirant withdraws 感覚 from their respective objects again and again through the repeated practice of Pratyahara (abstr行動) and Dama (selfrestraint). Gradually 感覚 are fixed in 自己. Their outgoing tendencies are totally curbed. The aspirant attains supreme control of 感覚 by constant 瞑想? by the practice of disラジャス（激情） he coners Raga (執着)? and through the practice of pure love or cosmic love or divine Preme he coners hatred.He abandons all luxuries. He keeps only those objects which are necessary for the bare maintenance of 身体. He has neither 執着 nor hatred even for those objects which are necessary for that purpose.
The lower self should be controlled with firmness by the Self of pure intellect. The turbulent senses and the mind should be subdued with the help of the pure intellect or reason. Pure reason is a great power. Whenever the senses raise their heads and hiss? they should be hammered by the powerful rod of pure intellect or reason. Reason is the faculty of determination.Pure intellect The intellect that is free from lust? anger? greed? pride? doubt? misconception? etc. It is like a clear mirror. A pure intellect is Brahman Itself. It can be easily merged in Brahman. When the pure intellect is merged in Brahman? the reflected intelligence? Chidabhasa or Jiva? is also absorbed in Brahman. The Jiva becomes identical with Brahman? just as the ether in the pot becomes one with the universal ether when the pot is broken.The self The aggregate of the body and the senses.The aspirant withdraws the senses from their respective objects again and again through the repeated practice of Pratyahara (abstraction) and Dama (selfrestraint). Gradually the senses are fixed in the Self. Their outgoing tendencies are totally curbed. The aspirant attains supreme control of the senses by constant meditation? by the practice of dispassion he coners Raga (attachment)? and through the practice of pure love or cosmic love or divine Preme he coners hatred.He abandons all luxuries. He keeps only those objects which are necessary for the bare maintenance of the body. He has neither attachment nor hatred even for those objects which are necessary for that purpose.