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CHAPTER II, 41.
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first' in respect of human wealth, but who are first in the Vedas', are unconquerable, not to be shaken 3; they should be understood to be forms of the Brahman. Whosoever may in this (world) know all the gods -doers of favours-he is not equal to a Brahmana, (nor even) he for whom he exerts himself. The man who makes no efforts, and is respected, does not, being respected, think himself respected?, nor does he become vexed in consequence of disrespect. One who is respected should think it to be a natural operation of people, like their opening or closing of the eyelids, that the learned respect him in this world. One who is not respected should think, that the deluded people who do not understand piety, and who are devoid of (knowledge of) the world and the Såstras, will never respect one who is worthy of respect. Respect and taciturnity', verily, never dwell together; for this world is (the field) for respect, the next for taciturnity, as is understood . For worldly wealth dwells in the
Highly esteemed for or strongly attached to, Sankan. Human wealth=wife, offspring, property, &c. Cr. K'håndogya, p. 319; Bribadåranyaka, p. 362. 'l.e. veracity and other duties taught by the Vedas.
.They need fear nought,' says Nilakantha. • 1.e. may sacrifice to them, Sankara.
• Not even the deity to whom the sacrifice is offered is equal to one who knows the Brahman. Cl. Taittirfya, p. 23, and Anugfia, p. 250. • I.e. one who is 'taciturn' and does not parade his greatness.
He does not care for the respect shown him.
Because he knows the Brahman. •Le. restraint of all senses, not of specch only. For the con. tras compare that between steya and preya at Kaika, p. 92.
to 1.c. by all men of understanding. Sankara’s rendering is diferent : *The next, which is known as Tad, is for taciturnity.' He cites for this Gius, p. 130.
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