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380
ANUGËTA.
and wick', the light shines; but the Alame is extinguished when the oil and wick are exhausted. Thus nature is perceived"; the being is laid down (as being) unperceived. Understand this, O Brahmanas! Well now, I will tell you something more. One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth shares. Thus should one understand the accomplishment of piety by (apt) means. For the talented man who knows (these) means, attains supreme happiness'. As a man travelling along some way without provisions for the journey, travels with great discomfort, and may even be destroyed on the way, so should one understand, that by action the fruit is or is not produced. For a man to see within (his) self what is agreeable and what is disagreeable to him is good. And as one who is devoid of a perception of the truth rashly travels on foot by a long way unseen before ?, while (another) goes by the same self acquires is by means of nature. Cr. Sankhya-kårikå 56, and comment.
So Nilakanlha. Arguna Misra does not take guna bere to meanwick.'
: 1.c., I presume, in its manifestations; it is perceived for some time and then vanishes. Cf. Sankhya-karika 59-61; the Purusha is not perceived in this sense. - Viz. of admonition, Arguna Mista. • Cl. Gftá, p. 70, where the same phrase occurs.
• The fruit of this is uncertain; knowledge which is in one's self is the thing to be worked for.
• I.e. the mind, Nilakantha. The meaning is, he should do care for external pleasure and pain. Cf. Gita, inter alia, p. 50.
* This seems to be so left imperfect in the original. The construction seems to be this: the progress of the latter is as great as that of one who drives in a chariot as compared with that of one who goes on foot with much suffering. Cf. the construction on next page.
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