who, devoted
to contemplation, singly enjoys all the happiness that wedded couples
enjoy, and who turns not his attention to the joys and griefs of others,
should be known for a Brahmana.[1247] That man who rightly understands
all this as it exists in reality and its multiform transformations, and
who knows what the end is of all created objects, is known by the gods
for a Brahmana.[1248] One who hath no fear from any creature and from
whom no creature hath any fear and who constitutes himself the soul of
all creatures, should be known for a Brahmana. Without having acquired
purity of heart which is the true result of all pious acts such as gifts
and sacrifices, men of foolish understandings do not succeed in obtaining
a knowledge of what is needed in making one a Brahmana even when
explained by preceptors. Destitute of a knowledge of all this, these men
desire fruits of a different kind, viz., heaven and its joys.[1249]
Unable to practise even a small part of that good conduct which has come
down from remote times, which is eternal, which is characterised by
certitude, which enters as a thread in all our duties, and by adopting
which men of knowledge belonging to all the modes of life convert their
respective duties and penances into terrible weapons for destroying the
ignorance and evils of worldliness, men of foolish understandings regard
acts that are productive of visible fruits, that are fraught with the
highest puissance, and that are deathless, as fruitless after all and as
deviations (from the proper course) not sanctioned by the scriptures. In
truth, however, that conduct, embracing as it does practices the very
opposite of those that are seen in seasons of distress, is the very
essence of heedfulness and is never affected by lust and wrath and other
passions of a similar kind.[1250] As regards sacrifices again, it is very
difficult to ascertain all their particulars. If ascertained, it is very
difficult to observe them in practice. If practised, the fruits to which
they lead are terminable. Mark this well. (And marking this, do thou
betake thyself to the path of knowledge).'

"'"Syumarasmi said, 'The Vedas countenance acts and discountenance them.
Whence then is their authority when their declarations thus contradict
each other? Renunciation of acts, again, is productive of great benefit.
Both these have been indicated in the Vedas. Do thou discourse to me on
this subject, O Brahmana!'

"'"Kapila said, 'Bet