78-82. They repeat the Vedas and the S'astras, and argue with one , but they do not understand the highest truth,--like the spoon the flavour of the food.

The head bears flowers, the nostril knows the smell. They read the Vedas and the S'astras, but find impossible the understanding of the truth.

The fool, not knowing that the truth is seated in himself, is bewildered by the S'astras,--a foolish goatherd, with the young goat under his arm, peers into the well.

Verbal knowledge cannot destroy the illusions of the world of change,--darkness never disappears by talking of a lamp.

Reading, to a man devoid of wisdom, is like a mirror to the blind; hence, for those who have understanding, S'astras are only a potter to the knowledge of the truth.

83-84. "'This is known; this must be known,"--he wishes to hear everything. If one lives for a thousand celestial years he cannot reach the end of the S'astras.

The S'astras are numerous; life is brief; and there are tens of millions of obstacles; therefore the essence should be understood,--like the swan taking the milk in the water.

85-86. Haring practised the Vedas and the S'astras, and having known the Truth, the wise man should abandon all the scriptures; just as one rich in grains abandons the straw.

Just as there is no use for food to one who is satisfied with nectar, so is there not use for the scriptures, O Tarksya, to the knower of the Truth.

87-88. There is no liberation by the study of the Vedas, nor by the reading of the S'astras. Emancipation is by knowledge alone, not otherwise, O son of Vinata.

The stages of life are not the cause of liberation, nor are the philosophies, nor are actions,---knowledge only is the cause.

89-90. The word from the Teacher gives liberation; all learning is masquerade. Among thousands of woods the Sanjivana is best.

The non-dual, verily declared auspicious, is beyond efforts of action, and to be obtained by the word of the Teacher, not by the study of tens of millions of texts.

91. Knowledge is said to be of two kinds: study and discrimination. The study is of S'abda Brahman; Para Brahman is reached by discrimination.

92. Some prefer the Non-dual ; other prefer the Dual but they do not understand the One Reality, beyond the Dual and Non-dual.

93-94. Two phrases make for bondage and liberation: "Mine" and "Not-mine." The being saying "Mine" is bound; saying "Not-mine" is released.

That is the karma that does not bind, that the knowledge that gives release; other karma is worrying, other knowledge is skilful chiselling.

95-97. So long as actions are performed; so long as the impressions of the world of change remain, so long as the senses are fickle; so long how can there be realisation of Truth?