open or cut), but which nevertheless is capable of
being destroyed by knowledge, one should live happily,
without giving way to grief (for anything that happens),
and with one’s doubts dispelled. Know that
they who mingle in the affairs of this world are as
distressed in body and mind as persons ignorant of
the art of swimming when they slip from the land and
fall into a large and deep river. The man of
learning, however, being conversant with the truth,
is never distressed, for he feels like one walking
over solid land. Indeed, he who apprehends his
Soul to be such, viz
., as presenting only the
character of Chit which has knowledge alone for its
indication, is never distressed. Indeed, a person,
by thus comprehending the origin and end of all creatures,
and by thus apprehending their inequalities or distinctions,
succeeds in attaining to high felicity. This
knowledge is the possession of a Brahmana in especial
by virtue of his birth. Knowledge of the Soul,
and felicity like that which has been adverted to,
are each fully sufficient to lead to emancipation.
By acquiring such knowledge one really becomes learned.
What else is the indication of a person of knowledge?
Having acquired such knowledge, they that are wise
among men regard themselves crowned with success and
become emancipated. Those things that become
sources of fear unto men destitute of knowledge do
not become sources of fear unto those that are endued
with knowledge. There is no end higher than the
eternal end which is obtained by a person possessed
of knowledge. One beholds with aversion all earthly
objects of enjoyment which are, of course, fraught
with faults of every kind. Another, beholding
others betake themselves with pleasure to such objects,
is filled with sorrow. As regards this matter,
however, they that are conversant with both objects,
., that which is fictitious and that
which is not so, never indulge in sorrow and are truly
happy. That which a man does without expectation
of fruits destroys his acts of a former life.
The acts, however, of such a person both of this and
his previous life cannot lead to Emancipation.
On the other hand, such destruction of former acts
and such acts of this life cannot lead to what is
disagreeable (viz., hell), even if the man of wisdom
engages in acts.’"
“Suka said, ’Let thy reverence tell me
of that which is the foremost of all duties, indeed,
of that duty above which no higher one exists in this
“Vyasa said, ’I shall now tell thee of
duties having a very ancient origin and laid down
by the Rishis, duties that are distinguished above
all others. Listen to me with undivided attention.
The senses that are maddening should carefully be
restrained by the understanding like a sire restraining
his own inexperienced children liable to fall into
diverse evil habits. The withdrawal of the mind