27. As boys in their play with pebbles, rub them against one another in the water, and have their hands cleansed of dirt by abrasion of the stones; so the discussion of the sástras, clears the minds of the disputants of their errors, by refutation of discordant opinions.
28. So also do learned men, by their confutation of repugnant doctrines, clear their minds of doubtful questions; and become perfected in forming right principles, and ascertaining the truth from falsehood.
29. The sástras distil with sweetness of the holy texts, and infuse the sweet balm of true knowledge into the mind; they are as profuse of dulcitude, as the sugarcane exudes with its saccharine juice, which is so delectable to taste.
30. As the rays of sunlight falling on the walls of houses, become perceptible to us, by means of our visual organs; so the light of spiritual knowledge, pierces into the souls of men, by means of our hearing the sástras through the medium of our ears.
31. Learning acquired for the acquisition of the triple good of this world, namely virtue, wealth and the objects of our desire; is no learning at all without the knowledge of the sástras leading to our liberation. Much learning both in theory and practice, is worth nothing without the salvation of our souls.
32. That is the best learning, which gives us the knowledge of truth; and that is true knowledge, which causes our equanimity in all states of our being; and that is called perfect equanimity, which produces our hypnotism in waking (i.e. whereby we may sleep in insensibility over the waking and tumultuous world).
33. Thus are all these blessings obtained from learning of the sástras, therefore let every one devote himself to the study of the sástras with all diligence.
34. Hence know, O Ráma! that it is the study of the sástras, and meditation of their recondite meanings; together with one’s attendance on his preceptor, and audience of his lectures and counsels, as well by his equanimity, and observance of his vows and discipline, that he can attain his supreme bliss, in the everlasting God, who is beyond all worldly things, and is the supreme lord God of all.
CHAPTER CLXXXXVIII.
Excellence of Universal Toleration.
Argument:—Sama-darsana or equanimity agreeing with stoic fortitude under all the various shades of its meaning, elaborately treated here.