"Yudhishthira said, 'Thou hast discoursed on the four modes of life and
their duties. Thou hast also spoken of the duties of kings. Thou hast
recited many histories of diverse kinds and connected with diverse
topics. I have also heard from thee, O thou of great intelligence, many
discourses connected with morality. I have, however, one doubt. It
behoveth thee to resolve it. I wish, O Bharata, to hear of the fruits
that silent Reciters of sacred mantras acquire (by their practice). What
are the fruits that have been indicated for such men? What is that region
to which they go after death? It behoveth thee also, O sinless one, to
tell me all the rules that have been laid down in respect of such silent
recitation? When the word Reciter is uttered, what shall I understand by
it? Is such a man to be regarded as following the ordinances of Sankhya
or yoga or work?Everything that man has is the product of either exertion or destiny; of exertion, that is, as put forth in acts, and destiny as dependent on the acts of a past life or the will of the gods or pure chance. Yoga felicity is unattainable through either of these two means. Or, is such a man to be regarded as observing the
ordinances about (mental) sacrifices? How is the path of the Reciters to
be called? Thou art, as I think, of universal knowledge. Tell me all
this.'

"Bhishma said, 'In this connection is cited the old history of what
transpired between Yama, Time, and a certain Brahmana. Sages conversant
with the means of attaining to Emancipation have spoken of two methods,
viz., the Sankhya and the yoga. Amongst these, in the former, which is
otherwise called the Vedanta, Renunciation has been preached with respect
to silent recitation. The declarations of the Vedas preach Abstention
(from rites), are fraught with tranquillity, and are concerned with
Brahma.Sankhya is understood by the commentator as implying Vedanta-vichara. Indeed, the two paths spoken of by sages bent on achieving
what is for their good, viz., Sankhya and yoga, are such that they are
both concerned and again unconcerned (with silent recitations).This verse is a triplet. The commentator explains that Vedanta in the second line means Sankhya. I think, this is said because of the agreement between the Vedanta and the Sankhya in this respect notwithstanding their difference in other respects. The object of the verse is to say that according to the Sankhya, there is no necessity for silent recitation of mantras. Mental meditation, without the utterance of particular words, may lead to Brahma. The
manner in which silent recitation is connected (with each of the two
paths) and the cause I shall now explain. In both as in the case of
silent recitation, are needed the subduing of the senses and the fixing
of the mind (after withdrawal from external objects); as also truth
keeping up of the (sacred) fire, residence in solitude, meditation,
penance, self-restraint, forgiveness, benevolence, abstemiousness in
respect of food, withdrawal from worldly attachments, the absence of
talkativeness, and tranquillity. These constitute a sacrifice in acts
(leading to the fruition of desire about heaven or felicity in next
life).Both declare, as the commentator explains, that as long as one does not succeed in beholding one's Soul, one may silently recite the Pranava or the original word Om. When, however, one succeeds in beholding one's Soul, then may one give up such recitation. Listen now to the course that consists of abstention (from
acts). The manner in which the acts of the Reciter observing the vow of
Brahmacharya may cease, I will presently declare. Such a person should
conduct himself in every way according to what has been (already) said by
me.There are two paths which one in this world may follow. One is called Pravritti dharma and the other Nrivritti dharma. The first is a course of actions; the second of abstention from actions. The attributes indicated in 10 and 11 belong to the first course or path. They are, therefore, called Pravartaka yajna or Sacrifice having its origin in Pravritti or action. Betaking himself to the path of abstention, he should seek to
extinguish his dependence on both the External and the Internal. Sitting
on kusa grass, with kusa in hand, and binding his coronal locks with
kusa, he should surround himself with kusa and have kusa for robes.
Bowing unto all earthly concerns, he should take leave of them and never
think of them. Assuming equability by the aid of his mind, he should fix
his mind on the mind itself. Reciting the highly beneficial composition
(viz., the Gayatri), he meditates with the aid of his intellect on Brahma
alone. Afterwards he leaves off even that, being then absorbed in
concentrated contemplation.i.e., he should first cleanse his heart by observing the virtues above enumerated. In consequence of his dependence on the
strength of the Gayatri which he recites, this concentrated contemplation
will come of itself. By penances he attains to purity of soul, and
self-restraint, and cessation of aversion and desire. Freed from
attachment and delusion, above the influence of all pairs of opposites
(such as heat and cold, joy and sorrow, etc.), he never grieves and never
suffers himself to be drawn towards worldly objects. He does not regard
himself as the actor nor as the enjoyer or sufferer of the consequences
of his acts. He never, through selfishness, fixes his mind on anything.
Without being employed in the acquisition of wealth, he abstains also
from disregarding or insulting others, but not from work. The work in
which he is employed is that of meditation; he is devoted to meditation,
and seeks meditation unalterably. By meditation he succeeds in bringing
about concentrated contemplation, and then gradually leaves off
meditation itself. In that state he enjoys the felicity which attaches to
the abandonment of all things. Having thoroughly mastered the principle
of desire he casts off his life-breaths and then enters into the Brahmic
body. Or, if he does not desire to enter into the Brahmic body, he at
once goes upwards into the region of Brahma and has never to undergo
rebirth. Having become tranquillity's self, and being freed from all
kinds of calamity, such a person, by depending upon his own intelligence,
succeeds in attaining to that Soul which is pure and immortal and which
is without a stain.'"