(8) Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round staggering to and fro, like blind men led by the blind.

(2) Wise men endowed with equanimity, having abandoned the fruits of action, go to the abode beyond all sorrow and evil.

(5) 'Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round, staggering to and fro, like blind men led by the blind.'

(12) 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.'

(1) The marks of the wise man, of the half wise, and of the fool. The wise man is he who possesses a torch of his own; That leader is his own director and light; He is his own protector; do ye also seek protection The second, he, namely, who is half wise, He clings to the wise man like a blind man to his guide, So as to become possessed of the wise man's sight. But the fool, who has no particle of wisdom, Has no wisdom of his own, and quits the wise man. He knows nothing of the way, great or small,

(3) The wise man should not disturb and confuse the minds of the ignorant attached to action. By performing all actions with yogic equanimity, they should make the ignorant do accordingly.

(6) 'But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.'

(11) He wanders into the boundless desert, Sometimes halting and despairing, sometimes running. He has no lamp wherewith to light himself on his way, He lacks wisdom, so as to boast of being alive, And also half wisdom, so as to assume to be dead? That half wise one became as one utterly dead If you lack perfect wisdom, make yourself as dead Under the shadow of the wise, whose words give life. The fool is neither alive so as to companion with 'Isa,

(2) O Arjuna! The turbulent senses carry away the mind even of the learned man though he is striving to control them.

(12) And if, too, the end of the wise man is contemplation, that of those who are still philosophers aims at it, but never attains it, unless by the process of learning it receives the prophetic utterance which has been made known, by which it grasps both the present, the future, and the past - how they are, were, and shall be.

(4) Who sees action in inaction and inaction in action, he is the wise man, the yogi, the doer of all actions among men.

(35) The wise man participates of God.

Where that which is wise in you resides, there also is your good.

That which is not noxious to the soul, is not noxious to man.

(73) He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven's anger smites a man, Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

(12) Such is the Mind which is energized before energy, while yet it had not gone forth, but abode in the Paternal Depth, and in the Adytum of God nourished silence.

(12) "Yet this is an absurd notion—for man, the heir of all the ages: hag ridden by the flimsy creatures of his own brain. If a pebble in our boots torments us, we expel it. We take off the boot and shake it out. And once the matter is fairly understood it is just as easy to expel an intruding and obnoxious thought from the mind. About this there ought to be no mistake, no two opinions. The thing is obvious, clear and unmistakable. It should be as easy to expel an obnoxious thought from the mind as it is to shake a stone out of your shoe; and till a man can do that it is just nonsense to talk about his ascendancy over Nature, and all the rest of it. He is a mere slave, and prey to the bat-winged phantoms that flit through the corridors of his own brain. Yet the weary and careworn faces that we meet by thousands; even among the affluent classes of civilization, testify only too clearly how seldom this mastery is obtained. How rare indeed to meet a man . How common rather to discover a creature hounded on by tyrant thoughts (or cares or desires), cowering, wincing under the lash—or perchance priding himself to run merrily in obedience to a driver that rattles the reins and persuades him that he is free—whom we cannot converse with in a careless tete-a-tete because that alien presence is always there, on the watch.

(5) 'He who has no understanding and whose mind [paragraph continues] (the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.'

(322) If someone brings the wise man out of the body wickedly, he rather does what is good for him, for he has been released from bonds.

(5) And [do not] further dissipate, [so that] you may be able to stand, and do not desire to be active, [lest] in any way you fall away [from] the inactivity [in] [you] of the Unknowable One. Do not know him, for it is impossible; but if by means of an enlightened thought you should know him, stay incognizant of him!"

(311) The wise man shares in the kingdom of God; an evil man does not want the foreknowledge of God to come to pass.

(23) My feeble wit conjured up vain imaginations." How can an infant on the road know the thoughts of men? How far its fancies are removed from true knowledge! The thoughts of infants run on the nurse and milk, Or on raisins or nuts, or on crying and wailing. The blind imitator is like a feeble infant, His preoccupation with obscure arguments and proofs His stock of lore, which is the salve of his eyes, Ah! man of imitation, come out of Bokhara! Then you will, behold another Bokhara within you, Though a footman may be swift of foot on land,