, can do us any good or harm. As regards happiness and
misery again, these two cannot agitate us at all, since we know their
value, both being ephemeral in comparison with the period for which we
are to exist.
1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor
yield to sorrow, saying, 'I am miserable.' Both happiness and misery are
transitory. The man of wisdom should never suffer himself to be agitated
by these transitory states of his mind.
1458. The first word is read either as bhavatmakam or bhavatmakam. The
first means samsararupam; the second, drisyatmakam.
1459. I am obliged to behold them because I am a living being having a
body, but then I behold them as an unconcerned witness.
1460. The scriptures contain both kinds of instruction. There are
declarations that are entirely in favour of Acts or observances. There
are again declarations in favour of Knowledge. What the speaker asks is
that the Rishi should discourse upon what the speaker should do, i.e.,
whether he should betake himself to the acquisition of Knowledge or to
the doing of acts.
1461. i.e., Each Asrama speaks of particular observances and courses of
conduct as beneficial. This, therefore, is a source of confusion to men
of plain understandings. Is there no distinction then among duties or
observances in respect of their beneficial character? This is the
question propounded. The commentator thinks by the word asramas is meant
the four principal faiths and _not_ the modes of life.
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