aking yourselves to the path of the good (viz., Yoga),
do you even in this life realise its fruits by the direct evidence of
your senses. What, however, are the visible results of those other
objects which you (men of acts) pursue?'

"'"Syumarasmi said, 'O Brahmana, I am Syumarasmi by name. I have come here
for acquiring knowledge. Desirous of doing good to myself I have started
this conversation in artless candour and not from desire of disputation.
The dark doubt has taken possession of my mind. O illustrious one, solve
it to me. Thou hast said that they who take the path of the good (viz.,
Yoga), by which Brahma is attained, realise its fruits by the direct
evidence of their senses. What, indeed, is that which is so realisable by
the direct evidence of the senses and which is pursued by yourselves?
Avoiding all sciences that have disputation only for their foremost
object, I have so studied the Agama as to have duly mastered their true
meaning. By Agama I understand the declarations of the Vedas. I also
include in that word those sciences based on logic which have for their
object the bringing out of the real meaning of the Vedas.[1251] Without
avoiding the duties laid down for the particular mode of life which one
may lead, one should pursue the practices laid down in Agama. Such
observance of the practices laid down in Agama crowns one with success.
In consequence of the certainty of the conclusions of Agama, the success
to which the latter leads may be said to be almost realisable by direct
evidence. As a boat that is tied to another bound for a different port,
cannot take its passengers to the port they desire to reach, even so
ourselves, dragged by our acts due to past desires, can never cross the
interminable river of birth and death (and reach the heaven of rest and
peace we may have in view). Discourse to me on this topic, O illustrious
one! Teach me as a preceptor teaches a disciple. No one can be found
amongst men that has completely renounced all worldly objects, nor one
that is perfectly contented with oneself, nor one that has transcended
grief, nor one that is perfectly free from disease, nor one that is
absolutely free from the desire to act (for one's own benefit), nor one
that has an absolute distaste for companionship, nor one that has
entirely abstained from acts of every kind. Even men like yourself are
seen to give way to joy and indulge in grief as persons like ourselves.
Like other creatures the