32, 33. 'Holy texts are a light which destroys the darkness of delusion (moha); they are the highest wealth, a wealth beyond the reach of thieves and the rest[225]; the weapon to hurt that enemy whose name is infatuation; the best counsellor and adviser as to a man's course of conduct; an unalterable friend even in time of distress; the painless medicine of the disease called sorrow; a mighty army strong enough to crush the army of vices; the highest treasure of glory and bliss. [225] Compare note to Story III, stanza 21. 34-37. 'Moreover, the splendid possession of holy texts (_S_ruti) is also the principal cause of eloquent speech. When meeting with virtuous persons, this possession affords the opportunity of making a present of great value; in the assemblies it conciliates the favour of the learned; in disputes and controversies it casts its light like the sun, and destroys the arrogance and fame of envious adversaries. Its superiority is exhibited by the expression of delight and the high colour in the eyes and on the faces of even common people, when they are enraptured with ecstasy and applaud by clapping of hands. Further it enables its possessor to demonstrate a matter with plain argument and in a graceful way, owing to his quotations from manifold treatises and sacred books. By its softness, its culture, and its loveliness, eloquence may be compared to a string of unfaded garlands or to the blazing lustre of a tempered lamp[226], and (finally) it forcibly gains glory for its owner. So making use of sacred texts is a pleasant way to success. [226] I read vinîtadîpapratibho_gg_valasya. 38. 'And those who have heard them will betake themselves to the road leading to the threefold prosperity, and free of obstructing vices; and conforming their behaviour to the precepts imported by those texts, and making it excellent, they will easily cross the dangerous passage through existences. 39. 'For so many excellent properties holy texts are famous. Now then, having got them like a present, how should I, being able to reward the giver of them, not honour him in return? Or, (on the other hand,) how should I transgress your order? 40. 'I will go, therefore, to the son of Sudâsa. I do not want either the toil of royalty or that other anxiety I should incur by following the way of wickedness, if I were to transgress my duty of keeping my engagement to come back.'