(6) Then he said: 'As truly as this knowledge has never heretofore dwelt with any Brahman (brd/imana) whatsoever, so truly may not you and your grandfathers injure us. But I will tell it to you, for who is able to refuse you when you speak thus! ' He continued (iti):

(8) 'That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small.'

(4) He said to him: 'Two kinds of knowledge must be known, this is what all who know Brahman tell us, the higher and the lower knowledge.'

(6) Then he said: ' It is well known that I have a full share of gold, of cows and horses, of female slaves, of rugs, of apparel. l6l M Be not ungenerous toward me, Sir, In regard to that which is the abundant, the infinite, the unlimited/ 'Then, verily, 0 Gautama, you should seek in the usual manner.' 6 1 come to you, Sir, as a pupil! ' — with [this] word, verily, indeed, men aforetime came as pupils. — So with the acknow- ledgment of coming as a pupil he remained.

(503) What do you mean? he said. You are aware, I replied, that quick intelligence, memory, sagacity, cleverness, and similar qualities, do not often grow together, and that persons who possess them and are at the same time high-spirited and magnanimous are not so constituted by nature as to live orderly and in a peaceful and settled manner; they are driven any way by their impulses, and all solid principle goes out of them. Very true, he said. On the other hand, those steadfast natures which can better be depended upon, which in a battle are impregnable to fear and immovable, are equally immovable when there is anything to be learned; they are always in a torpid state, and are apt to yawn and go to sleep over any intellectual toil. Quite true. And yet we were saying that both qualities were necessary in those to whom the higher education is to be imparted, and who are to share in any office or command. Certainly, he said. And will they be a class which is rarely found? Yes, indeed. Then the aspirant must not only be tested in those labours and dangers and pleasures which we mentioned before, but there is another kind of probation which we did not mention—he must be exercised also in many kinds of knowledge, to see whether the soul will be able to endure the highest of all,

(486) Then a soul which forgets cannot be ranked among genuine philosophic natures; we must insist that the philosopher should have a good memory? Certainly. And once more, the inharmonious and unseemly nature can only tend to disproportion? Undoubtedly. And do you consider truth to be akin to proportion or to disproportion? To proportion. Then, besides other qualities, we must try to find a naturally well-proportioned and gracious mind, which will move spontaneously towards the true being of everything. Certainly. Well, and do not all these qualities, which we have been enumerating, go together, and are they not, in a manner, necessary to a soul, which is to have a full and perfect participation of being? They are absolutely necessary, he replied. And must not that be a blameless study which he only can pursue who has the gift of a good memory, and is quick to learn,—noble, gracious, the friend of truth, justice, courage, temperance, who are his kindred? The god of jealousy himself, he said, could find no fault with such a study. And to men like him, I said, when perfected by years and education, and to these only you will entrust the State.

(4) Arjuna said: Later was your birth, earlier the birth of Vivasvan (Sun); how then am I to understand that you taught it to him in the beginning?

(19) Who, after hearing this Dharma, develops not the bodhi mind, can only be a worthless man without wisdom.”

(6) Then he addressed him with an invitation to remain. Not respecting the invitation to remain, the boy ran off. He went to his father. He said to him: 'Verily, aforetime you have spoken of me, Sir, as having been instructed! J 'Five questions a fellow of the princely class (rajanya- bandhu} has asked me. Not a single one of them do I know.' 'What are they?'

(24) “Ananda, if I am to give you the full meaning of these three titles, you will pass the whole aeon without being able to hear it completely. Even if the great chiliososm is full of living beings who are all good listeners and like you can hold in memory everything they hear about the Dharma, they will also pass the whole aeon without being able to hear my full explanation (of these three titles). For, Ananda, the Buddha’s supreme enlightenment is boundless and his wisdom and power of speech are inconceivable.”

(258) A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

(13) To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person.

(6) “World Honoured One, in the coming Dharma ending age, if there are those who can receive, keep, read and recite this sutra and expound it widely, they will do so under the influence of my transcendental power.”

(2) Ajatas'atru said: ' Is that all? ' Gargya said: ' That is all.' Ajatas'atru said: ' With that much [only] it is not known.' Gargya said: ' Let me come to you as a pupil/

(13) Arjuna said: Prakriti and Purusha, the Field and the Knower of the Field, knowledge and that which is to be known— all this, Ο Keśava, I desire to learn.

(2) “World Honoured One, the body of the Tathagata being such, seeing Him as above-mentioned is correct whereas seeing Him otherwise is wrong.”

(7) “Therefore, we should know that all sorts of klesa are the seeds of the Tathagata. This is like one who does not plunge into the ocean will never find the priceless pearl. Likewise, a man who does not enter the ocean of klesa will never win the gem of all-knowledge (sarvajna).”

(4) By knowing Him only, a wise Brahman should get for himself intelligence; He should not meditate upon many words, For that is a weariness of speech.

(534) Yes, he said, you and I together will make it. Dialectic, then, as you will agree, is the coping-stone of the sciences, and is set over them; no other science can be placed higher—the nature of knowledge can no further go? I agree, he said. But to whom we are to assign these studies, and in what way they are to be assigned, are questions which remain to be considered. Yes, clearly. You remember, I said, how the rulers were chosen before? Certainly, he said. The same natures must still be chosen, and the preference again given to the surest and the bravest, and, if possible, to the fairest; and, having noble and generous tempers, they should also have the natural gifts which will facilitate their education. And what are these? Such gifts as keenness and ready powers of acquisition; for the mind more often faints from the severity of study than from the severity of gymnastics: the toil is more entirely the mind’s own, and is not shared with the body. Very true, he replied.

(61) If ye cavil at and accept not God's hints, Though ye count yourselves men, see, ye are women. The quantum of reason ye possessed is lost, Inasmuch as the unthankful are despicable, If ye really have trust in God, exert yourselves, And strive, in constant reliance on the Almighty." He said, "O friends, God has given me inspiration. The wit taught by God to the bee It fills its cells with liquid sweets, The skill taught by God to the silkworm