ifest. In consequence, however, of the scriptures being
multifarious, that which is truly beneficial becomes invested with
mystery. For these reasons, that which is truly beneficial seems to me to
be involved in confusion. Do thou then, O illustrious one, discourse to
me on the subject. I have approached thee (for this), O, instruct me!'

"'"Narada said, 'The Asramas are four in number, O child! All of them serve
the purposes for which they have been designed; and the duties they
preach differ from one another. Ascertaining them first from
well-qualified preceptors, reflect upon them, O Galava![1462] Behold, the
announcements of the merits of those Asramas are varied in respect of
their form, divergent in respect of their matter, and contradictory in
respect of the observances they embrace.[1463] Observed with gross
vision, verily, all the Asramas refuse to clearly yield their true intent
(which, of course, is knowledge of Self). Others, however, endued with
subtle sight, behold their highest end.[1464] That which is truly
beneficial, and about which there is no doubt, viz., good offices to
friends, and suppression of enemies, and the acquisition of the aggregate
of three (viz., Religion, Profit, and Pleasure), has been declared by the
wise to be supreme excellence.[1465] Abstention from sinful acts,
constancy of righteous disposition, good behaviour towards those that are
good and pious,--these, without doubt, constitute excellence. Mildness
towards all creatures, sincerity of behaviour, and the use of sweet
words,--these, without doubt, constitute excellence. An equitable
apportionment of what one has among the deities, the Pitris, and guests,
and adherence to servants,--these, without doubt, constitute excellence.
Truthfulness of speech is excellent. The knowledge, however, of truth, is
very difficult of acquisition. I say that that is truth which is
exceedingly beneficial to creatures.[1466] The renunciation of pride, the
suppression of heedlessness, contentment, living by one's own
self,--these are said to constitute supreme excellence. The study of the
Vedas, and of their branches, according to the well-known rules, and all
enquiries and pursuits having for their sake the acquisition of
knowledge,--these, without doubt, are excellent. One desirous of
achieving what is excellent should never enjoy sound and form and taste
and touch and scent to excess and should not enjoy them for their sake
alone. Wandering in the