their own vomit who procure their livelihood by disclosing their pre-eminence.  The wise know him for a Brahmana, who, living in the midst of kindred, wishes his religious practices to remain always unknown to them.  What other Brahmana deserveth to know the Supreme Soul, that is unconditioned, without attributes, unchangeable, one and alone, and without duality of any kind?  In consequence of such practices, a Kshatriya can know the Supreme Soul and behold it in his own soul.  He that regardeth the Soul to be the acting and feeling Self,—­what sins are not committed by that thief who robbeth the soul of its attributes?  A Brahmana should be without exertion, should never accept gifts, should win the respect of the righteous, should be quiet, and though conversant with the Vedas should seem to be otherwise, for then only may he attain to knowledge and know Brahman.  They that are poor in earthly but rich in heavenly wealth and sacrifices, become unconquerable and fearless, and they should be regarded as embodiments of Brahman.  That person even, in this world, who (by performing sacrifices) succeedeth in meeting with the gods that bestow all kinds of desirable objects (on performers of sacrifices), is not equal to him that knoweth Brahman for the performer of sacrifices hath to undergo exertions (while he that knoweth Brahman attaineth to Him without such exertions).  He was said to be really honoured, who, destitute of actions, is honoured by the deities.  He should never regard himself as honoured who is honoured by others.  One should not, therefore, grieveth when one is not honoured by others.  People act according to their nature just as they open and shut their eyelids; and it is only the learned that pay respect to others.  The man that is respected should think so.  They again, in this world, that are foolish, apt to sin, and adepts in deceit, never pay respect to those that are worthy of respect; on the other hand, they always show disrespect to such persons.  The world’s esteem and asceticism (practices of Mauna), can never exist together.  Know that this world is for those that are candidates for esteem, while the other world is for those that are devoted to asceticism.  Here, in this world, O Kshatriya, happiness (the world’s esteem) resides in worldly prosperity.  The latter, however, is an impediment (to heavenly bliss).  Heavenly prosperity, on the other hand, is unattainable by one that is without true wisdom.  The righteous say that there are various kinds of gates, all difficult of being guarded, for giving access to the last kind of prosperity.  These are truth, uprightness, modesty, self-control, purity of mind and conduct and knowledge (of the Vedas).  These six are destructive of vanity and ignorance.’”

SECTION XLIII

“Dhritarashtra said, ’What is the object of asceticism (mauna)?  Of the two kinds of mauna (viz., the restraining of speech and meditation), which is approved by thee?  O learned one, tell me the true aspect of mauna.  Can a person of learning attain to a state of quietude and emancipation (moksha) by that mauna?  O Muni, how also is asceticism (mauna) to be practised here?’