(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?'

(2) To an enlightened person who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.

(15) The Lord said: They speak of an imperishable Aśvattha Tree with its root above and branches below. Its leaves are the Vedas, and he who knows it knows the Vedas.

(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?

(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):

(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.

(6) Now, in case one wishes, 'That a tawny son with reddish-brown eyes be born to me! that he may be able to recite two Vedas f that he may attain the full length of life! ' — they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him], 1 6. Now, in case one wishes, ' That a swarthy son with red eyes be born to me! that he may be able to repeat three Vedas! that he may attain the full length of life! ' — they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him]. possessions of which an offender is to be deprived by an offended Brahman, •phrase also in Sat. Br I. 6 I. 18.

(11) The Jews called the parents, and asked them, Is this your son, who ye say was born blind? how then doth he now see?

(26) And he also made savoury meat, and brought (it) to his father, and said unto his father : " Let my father arise, and eat of my venison that thy soul may bless me."

(15) And I am seated in the hearts of all; from Me are memory and knowledge, and their loss as well. It is I alone who am to be known through all the Vedas; I am indeed the Author of Vedānta and the Knower of the Vedas.

(14) And he awoke from his sleep, and he arose, and the sun had set ; and there was a flame, and behold a furnace was smoking, and a flame of fire passed between the pieces.

(6) Now, in 'case one wishes, 'That a learned (pandita] daughter be born to me! that she may attain the full fength of life I '— they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her]. 1 8. Now, in case one wishes, 'That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life! '—they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef.

(6) Then he addresses the child's mother: — f You are Ila, of the lineage of Mitra and Varuna! O heroine 1 She has borne a hero 1 7 Continue to be such a woman abounding in heroes — She who has made us abound in a hero!' world-all; or as Rig- Veda, Yajur-Veda, and Sama-Veda, i.e. all knowledge. of vedas, i property, wealth. See Asvalayana Gnhya Sutras I. 15. 3-8; Paraskara Grihya Sutras i. 17. 1-4; Gobhila Grihya Sutras 2. 8. 14-; and Manava Dharma Sastra 2. 30-33. 5 RV. i. 164. 4 with lines b and c transposed. Of such a son, verily, they say: ' Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather! 5 Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this!

(11) And the child began to understand the errors of the earth that all went astray after graven images and after uncleanness, and his father taught him 890 a.m. writing, and he was two weeks of years old, and he separated himself from his father, thathe might not worship idols with him.

(12) His parents answered, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; he is of age; ask him.

(11) My son, listen to my teaching, which is good and useful, and end the sleep which weighs heavily upon you. Depart from the forgetfulness which fills you with darkness, since if you were unable to do anything, I would not have said these things to you. But Christ has come in order to give you this gift. Why do you pursue the darkness when the light is at your disposal? Why do you drink stale water, though sweet wine is available for you? Wisdom summons you, yet you desire folly. Not by your own desire do you do these things, but it is the animal nature within you that does them.

(5) On this point, verily, Janaka, [king] of Videha, spoke as follows to Budila Asvatarasvi: f^io! Now if you spoke of yourself thus as a knower of the Gayatri, how then have you come to be an elephant and are carrying? ' ' Because, great king, I did not know its mouth/ said he. Its mouth is fire. Verily, indeed, even if they lay very much 1 RV. 3. 62. 1: On this, of Savitri the god, The choicest glory let us think. Our thoughts may he himself inspire! on a fire, it burns it all. Even so one who knows this, al- though he commits very much evil, consumes it all and becomes clean and puie, ageless and immortal

(152) A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

(3) O nobly-born, if thou dost not now recognize thine own thought-forms, whatever of meditation or of devotions thou mayst have performed while in the human world — if thou hast not met with this present teaching — the lights will daunt thee, the sounds will awe thee, and the rays will terrify thee. Shouldst thou not know this all-important key to the teachings — not being able to recognize the sounds, lights, and rays — thou wilt have to wander in the Sangsara.

(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.'