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CHAPTER XI, 17.
283
and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different' (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct'. And he becomes a man of conduct according to his own desire", who, owing to his desires, is given up to the pleasures of the senses. But he who, casting aside vows and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmakärin. To him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman water, the Brahman the instructor. He is ra;t in the
"The meaning seems to be that the original inclination was not altered by the new instruction received by them. Nilakantha seems to understand the passage differently. What has been rendered in the text by 'when they were running for instruction, he renders by when they were practically carrying out the instruction received by them;' but this rendering seems to omit all consideration of the words 'Pärvameva tu'- already. Though, therefore, there are one or two circumstances in favour of this construction, I bave adopted the other. Cl. Brihadåraryaka, p. 964.
'The meaning is that the real instructor is within oneself, abiding in the heart' as said before, although instruction may form be received from one outside, of whom one seeks to learn, and whom one respects (or extols highly, as the text has it), and alıbough such instruction may be well apprehended.
• Cl. Brihadaraxyaka, pp. 546-853. “See Gith, p. 117. • I.e. fasts and aber like obscrvances
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