7. There are some sceptics who say by way of derision, what is the good to be derived from poring upon books? but these have been found to have turned to true believers at last. (Those who came to deride, returned believers at the end and confessed the truth).
8. Worldly men devoted to the objects of their fruition in life, and acquainted with the objects of mental and spiritual truths; coming distrustfully to listen to the doctrines of the sástras, have become fully convinced of their truths at last.
9. Men are led away to many ways by the different tenets of the sástras, and by direction of their various desires and inclinations; but they come to meet at last in the same path of glory, as the gemming forest of the woodmen.
10. He who is not inclined to the injury of others, but goes on in his own beaten course; is called the upright man, and it is his judgement which is sought and followed by every one.
11. But men ignorant of truth, are dubious of the result of righteous conduct, in earning their livelihood; and are doubtful also of the benefit, which is derived from the study of the sástras. (Hence they fall to misconduct and neglect their studies also, in order to earn their bread by foul means).
12. But men persisting in their righteousness, gain both their livelihood and liberation at once; as the honest woodmen obtained their wood as well as the gems together, and in the same place.
13. Among these some succeeded to get the sandal woods, and some to gain the precious gems, while others met with some common metals, and a great number of them, found the wood of the forest trees only. (So are our lots differently cast among different individuals, according to our respective deserts).
14. Some of us gain the objects of our desire, and some acquire riches or deeds of virtue and merit; others obtain their liberation; and attain their proficiency in the sástras.
15. Know, O Ráma, that the sástras deal only with instructions for the acquirement of the triple blessings of our livelihood, riches and virtue; but they give no direction for our knowing the supreme One, who is inexpressible in words. (Because no word nor thought can ever approach to the unknowable One).
16. The words and their significations (which are used in the sástras), serve only to express the intelligible objects which are signified by them, as the seasons denote the seasonal fruits and flowers which they bear; but the knowledge of the supreme being, is derived from one’s intuition, and is felt in our consciousness alone.