equal to thee in the
three worlds in all duties connected with battle and in skill in respect
of diverse kinds of acts. Thou mayst, therefore, speak of the subtleties
connected with those subjects,--subtleties, that is, that are
impenetrable by others. It behoveth thee not, however, O Dhananjaya, to
doubt my intelligence. Thou art conversant with the science of battle,
but thou hast never waited upon the aged. Thou knowest not the
conclusions arrived at by those that have studied the subject in brief
and detail. Even this is the conclusion of intelligent men whose
understanding are bent on achieving salvation, viz., that amongst ascetic
penances, renunciation, and knowledge of Brahma, the second is superior
to the first, and the third is superior to the second. This, however,
that thou thinkest, viz., that there is nothing superior to wealth, is an
error. I will convince thee of it, so that wealth may not again appear to
thee in that light. All men that are righteous are seen to be devoted to
ascetic penances and the study of the Vedas. The Rishis also, that have
many eternal regions for them, have the merit of penances. Others
possessed of tranquillity of soul, having no enemies, and dwelling in the
woods, have, through penances and study of the Vedas, proceeded to
heaven. Pious men, by restraining desire for worldly possessions, and
casting off that darkness which is born of folly, proceed northward
(i.e., by luminous paths) to the regions reserved for practisers of
renunciation. The path that lies to the south and that leads to regions
of light (i.e., lunar regions), are reserved for men devoted to action.
These are attained by persons subject to birth and death. That end,
however, which persons desirous of salvation have before their eyes, is
indescribable. Yoga is the best means for attaining to it. It is not easy
to explain it (to thee). Those that are learned live, reflecting on the
scriptures from desire of finding what is unreal. They are, however,
often led away to this and to that in the belief that the object of their
search exists in this and that. Having mastered, however, the Vedas, the
Aranyakas, and the other scriptures, they miss the real, like men failing
to find solid timber in an uprooted banana plant. Some there are who,
disbelieving in its unity, regard the Soul, that dwells in this physical
frame consisting of the five elements, to be possessed of the attributes
of desire and aversion (and others)