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(8) 'A Brâhmana that dwells in the house of a foolish man without receiving food to eat, destroys his hopes and expectations, his possessions, his righteousness, his sacred and his good deeds, and all his sons and cattle.'

(2) 'For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brâhmana, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brâhmana.

(2) Ajatasatru said: ' Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking BR1HAD-ARANYAKA UPANISHAD [-3.1. " He will tell me Brahma/' However, I shall cause you to know him clearly/ He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: [i.e. Ajatasatru] woke him by rubbing him with his hand. That one arose.

(12) Should they attack him in anger, he withstandeth [their onslaught]!

(4) This very [doctrine] has been declared in the verse: — This eternal greatness of a Brahman Is not increased by deeds (karma), nor diminished. One should be familiar with it. By knowing it, One is not stained by evil action. Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman. This is the Brahma-world, O king/ said Yajnavalkya. [Janaka said:] ' I will give you, noble Sir, the Videhas and myself also to be your slave.'

(3) She said: 'Venerable Brahmans, you may think it a great thing if you escape from this man with [merely] making a bow. Not one of you will surpass him in discussions about Brahma/ Thereupon [Gargi] Vacaknavl held her peace.

(5) He who knows Brahman can neither rejoice on obtaining the pleasant, nor grieve on obtaining the unpleasant, — steady-minded, undeluded, resting in Brahman.

(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):

(10) It is unmeet for me to hate them that destroy or revile images, sanctuaries, or the Good Law; for the Enlightened and their company thereby take no hurt. If men wrong thy dear ones, masters, brothers, and the rest, know as before that outer forces are working, and restrain thy wrath. Whether it be wrought by a thing with or without thought, suffering is assured to living beings; it is found in whatever has thought; then bear with it. Some in their blindness do wrong, others in their blindness are wroth with them; whom of these may we call blameless, or whom guilty? Why hast thou of old done so that thou art thus afflicted now by others?

(9) 'A man who steals gold, who drinks spirits, who dishonours his Guru's bed, who kills a Brahman, these four fall, and as a fifth he who associates with them.

(25) 'Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food, and death itself a condiment?'

(2) Whoso knows Him as indestructible, eternal, unborn and inexhaustible, — How, O son of Pritha, and whom, does such a man cause to slay, and whom does he slay?

(1) ALL the righteousness, the charity, the worship of the Blessed, that have been wrought in thousands of aeons, are destroyed by ill-will. There is no guilt equal to hatred, no mortification equal to long-suffering; and therefore one should diligently practise patience in divers ways. While the arrow of hate is in the heart, none can have a peaceful mind in equipoise, or feel the joy of kindliness, none can win sleep or calm. They whom a master cursed with an evil spirit honours with wealth and favours, and who dwell under his protection, seek nevertheless to destroy him. Even his friends are in terror of him. His gifts win for him no service. In short, there is no way for a passionate man to find happiness. He who stoutly fights against wrath, the enemy that brings these and other sorrows, wins joy in this world and beyond. Nourished by discontent, hatred grows swollen and destroys me; and discontent springs from doing unpleasing works or^from^the baffling of desire. Then I will cut off the nourishment of my enemy, for this foeman's sole purpose is to slay me. My cheerfulness shall not be disturbed, even by the most untoward events; discontent works no good, and only destroys merit. What profits discontent if there is a remedy; and what profits it if there is none? We shrink from sorrow, defeat, rude speech, and dishonour for ourselves and our friends, and from the opposite of these for our enemy. Happiness is hard to win, pain comes readily; there is no escape from life save by pain; then be firm, 0 my spirit! The Karnatas, the " little children of Durga," suffer the agonies of burning and maiming in a vain hope of salvation; why then shall I be fainthearted? There is nothing which practice cannot make easy; so by practice in slight sufferings we learn to bear great pains. Flies, stinging creatures, gnats, hunger, thirst, and other like pains, fierce itch and other like miseries — lookest thou upon these as profitless? Before cold, heat, rain, wind, travel, sickness, bondage, and blows be not tender and delicate, else thy anguish will increase. Some there are who at the sight of their own blood become exceedingly valorous, and some at sight of others' blood fall into faintness. This comes about through firmness and feebleness of spirit; then he who is unconquerable by pain will overcome suffering. Even in pain the wise man will not let the calm of his spirit be disturbed; for he is at war with the Passions, and in war suffering abounds. They who overcome their foes by presenting their bosoms to the enemy's blows are " victors," " heroes "; the rest are " slayers of the slain."

(7) 'Fire enters into the houses, when a Brâhmana enters as a guest. That fire is quenched by this peace-offering;--bring water, O Vaivasvata!

(6) Now, if one's wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying: — in-breath and out-breath (prdndpanaii) — you, so-and-so ' You have made a libation in my fire! I take away your sons and cattle — you, so-and-so! You have made a libation in my fire! I take away your sacrifices and meritorious deeds x— you, so-and-so ' You have made a libation in my fire! I take away your hope and expectation 1 — you, so-and-so! } Verily, he whom a Brahman who knows this curses — he departs from this world impotent and devoid of merit. There- fore one should not desire sport with the spouse of a person learned in sacred lore (srotriyd] who knows this, for indeed he who knows this becomes superior.