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166
THE PRACTICAL PATHI.
fact that many of the things which one finds nauseating and disgusting at first become palatable after a time, with the perversion and defilement of the natural instincts of the soul..
This leads us to the conclusion that one can train his instincts in whichever direction one likes in respect of food. The testimony of vegetarians, especially of those who have given up animal-food by choice, is available to show that their meals are not any the less tasteful because not containing meat.
But the question for a rational mind is not whether the animal food is more tasty than a vegetarian diet, but whether it is wise to eat it? A proper regard for one's future welfare requires that one sliould control one's senses in all respects wbere they are in conflict with one's good. Uncontrolled sense-indulgence has been described by the wise as a sign of, lurking 'cattle-dom'; and it would be certainly foolish to allow the tongue to eat up one's chances of salvation, or to mar the future prospects of the soul.
The object of life, it has been pointed out by every thinking man, is not living to eat, but eating to live. The Persian poet has it :
خوردن برای زیستن و ذکر کردن است تو معتقد که زیستن از بهر خوردن است
[Tr. Eating is to sustain life and meditation ;
Thou holdest it to be the (sole) object of living!'). The same considerations apply to political ambition, for what shall a man profit if he gain of the goods of the world but lose his own soul? Accordingly, the poet asks
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