.[62] Incapable of being seen by the
eye, exceedingly subtle, and inexpressible by words, it revolves in a
round (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,
tho