13. Among these some succeeded to get the sandal woods, and some to gain the precious gems, while others met with some common metals, and a great number of them, found the wood of the forest trees only. (So are our lots differently cast among different individuals, according to our respective deserts). 14. Some of us gain the objects of our desire, and some acquire riches or deeds of virtue and merit; others obtain their liberation; and attain their proficiency in the sástras. 15. Know, O Ráma, that the sástras deal only with instructions for the acquirement of the triple blessings of our livelihood, riches and virtue; but they give no direction for our knowing the supreme One, who is inexpressible in words. (Because no word nor thought can ever approach to the unknowable One). 16. The words and their significations (which are used in the sástras), serve only to express the intelligible objects which are signified by them, as the seasons denote the seasonal fruits and flowers which they bear; but the knowledge of the supreme being, is derived from one’s intuition, and is felt in our consciousness alone. 17. Divine knowledge is said in the sástras, to transcend the knowledge of all other things; and the transparency of the Divine person, surpasses the brightness of all objects, as the beauty of the female body excels the lustre of the brightest gems. (The personal grace of females, transcends the beauty of all their decorations). 18. The transcendental knowledge of the Deity, is not to be derived from the doctrine of the sástras, nor from the teachings of our preceptors; it cannot be had by means of our gifts and charities; nor by divine service and religious observances, can we ever know the unknowable One. 19. These and other acts and rites, are falsely said to be the causes of divine knowledge, which can never be attained by them; now attend to me, O Ráma, and I will tell you the way to your rest in the Supreme soul. 20. The study of the sástras, serves of course to purify the mind from vulgar errors and prejudices; but <it> is the want of desire or aversion to worldly enjoyments, that makes the mind look within itself, wherein it sees clearly the image of God shining in it. 21. This sástra stablishes right understanding in lieu of ignorance, and this right reasoning serves to drive away all gross errors from the mind at once. 22. The sástra or learning serves principally to cleanse the mirror of the mind, from its dross of errors at first, and then it purifies the person of its possessor, by the force of its doctrines. (So the sástra has the power of purifying both the body and mind of the learned man). 23. As the rising sun casts his image spontaneously, on the dark bosom of the ocean; so doth the luminary of sástra or learning, shed of its own accord the bright light of truth, in the minds of ignorant.