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Vyāsa said.
Now, having grasped the boat of knowledge and established in tranquility, the wise person, whether rising or sinking, should always take refuge only in knowledge.
Śuka said.
What is that knowledge or science by which one transcends duality? Dharma is characterized by activity, and also by cessation—thus it is indeed.
Vyāsa said.
But he who, by his own nature, perceives without attachment to existence, though unconscious, is nourished; and again, all are supported by wisdom, being liberated and having a cause.
Those for whom their own nature is regarded as the sole cause, even after purifying grass and husk, they obtain nothing at all.
Those who, having taken the side of this (argument), act with little intelligence, and, even knowing the nature and cause, do not attain the highest good.
Indeed, one's own nature leads to destruction, being born of actions of delusion and mind; this is the explanation of these two, of own-nature and other-nature.
Indeed, agricultural activities, crop-harvesting, and the arrangement of vehicles, seats, and houses have been established by the wise.
Wise expounders, knowledgeable in amusements, houses, diseases, and antidotes, have practiced (these teachings).
Wisdom brings together resources and attains what is best. Kings of equal qualities enjoy their kingdoms through wisdom.
The distinction between the highest and lowest among beings is realized only through knowledge. For all created beings, O dear one, knowledge alone is the supreme goal.
The birth of all beings is of four kinds: placental, egg-born, sprouting, and moisture-born; these should be recognized as such.
One should recognize that mobile beings are superior to immobile ones. Indeed, the activity that is appropriate is considered superior among the subjects.
It is said that living beings are classified as two-footed and many-footed; among the many-footed, the two-footed are considered distinguished, and there are also many two-footed beings.
It is said that two-footed beings are of two kinds: earthly and others. Among these, the distinguished earthly ones indeed consume those foods.
Earthly things are classified as of two types: the middle and the excellent; among these, the middle ones are considered distinguished because of their inherent nature and qualities.
The middle types are said to be of two kinds: those who know dharma and those who do not; and among those who know dharma, they are distinguished by their discernment of right and wrong action.
They say there are two kinds of knowers of dharma: those who know the Veda and others. Among these, the knowers of the Veda are distinguished, for the Veda is established in them.
They say that there are two types of Veda-knowers: teachers and others. The teachers are considered distinguished because they uphold all dharmas.
Indeed, those by whom the Vedas, along with all the results of religious acts and sacrifices, in their entirety, are understood, know that the Vedas have emanated from the teachers.
They say there are two kinds of speakers: those who are not self-knowers and those who are. The self-knowers are distinguished by their understanding of birth and non-birth.
He who truly knows both kinds of dharma is the knower of all dharmas; he is a renouncer, steadfast in truth, patient, and he is the lord.
The gods recognized that brāhmaṇa as established in righteousness and knowledge, thoroughly versed in the Vedic word, and firmly resolved in the highest truth.
O dear, we bow to those twice-born who know both the inner and outer aspects and the presiding deity of sacrifice; they are the gods.
In them, the entire universe with all its parts is established. There is nothing equal to their greatness.
The self-born lords, having entirely transcended the beginning, your end, and indeed action, are the lords of all four kinds of beings.
