(of re-births) among the creatures of the earth, keeping before it that which is the root of action.[63] Having made the Soul advance towards itself which is the spring of every kind of blessedness, having restrained all desires of the mind, and having cast off all kinds of action, one may become perfectly independent and happy.  When there is such a path that is trod by the righteous and that is attainable by Knowledge, why, O Arjuna, dost thou applaud wealth which is full of every kind of calamity?  Men of olden times that were conversant with the scriptures, O Bharata,—­men that were always engaged in gifts and sacrifice and action, were of this opinion.  O Bharata!  There are some fools who, accomplished in the science of argumentation, deny the existence of the Soul, in consequence of the strength of their convictions of a previous life.  It is very difficult to make them accept this truth about final emancipation.[64] Those wicked men, though possessed of great learning, travel all over the earth, making speeches in assemblies, and deprecating the true doctrine about emancipation.  O Partha, who else will succeed in understanding that which we do not understand?’ Indeed, (as those men cannot understand the true meaning of the scriptures), similarly they cannot succeed in knowing those wise and pious persons that are truly great and that have deep acquaintance with the scriptures.  O son of Kunti, men acquainted with truth obtain Brahma by asceticism and intelligence, and great happiness by renunciation.’

SECTION XX

Vaisampayana said, “After Yudhishthira had stopped, the great ascetic Devasthana, possessed of eloquence, said these words, fraught with reason, unto the king.”

“Devasthana said, ’Phalguna has told thee that there is nothing superior to wealth.  I shall discourse to thee on that subject.  Listen to me with undivided attention, O Ajatasatru, thou hast righteously won the earth.  Having won her, it behoves thee not, O king, to abandon her without cause.  Four modes of life are indicated in the Vedas.  Do thou, O king, duly pass through them, one after another.  At present thou shouldst, therefore, perform great sacrifices with profuse presents.  Amongst the very Rishis, some are engaged in the sacrifice represented by Vedic study, and some in that presented by knowledge.  Therefore, O Bharata, thou must know that the very ascetics also are addicted to action.  The Vaikhanasas, however, are said to preach that he who does not seek for wealth is superior to him that seeks for it.[65] I think that he who would follow that precept would incur many faults.  Men collect together diverse things (for the performance of sacrifices) simply because of the (Vedic) ordinance.  He who, tainted by his own understanding, giveth away wealth to an undeserving person without giving it to the deserving, doth not know that he incurs the sin of killing a foetus.[66] The exercise of the duty of charity after