24.
A swan is out of place among crows, a lion among bulls, a horse in the midst of asses, and a wise man among fools.
25.
If[1] a fool be attached to a wise man all his life long, he does not know the "Law,"[2] just as a spoon does not know the taste of a curry gravy.
26.
If, however, a man of understanding be associated for a short time with one who is wise,"[3] he perceives the "Law" just as the tongue the flavour of the curry gravy.
27.
A warrior should not go on the battle-field without his weapon,[4] nor a wise man go about without his book: a
- ↑ This and the following stanza are verses 64 and 65 of the Dhammapada, the former having been uttered by Gotama in reference to Udâyithera. The idea about the spoon and curry gravy is taken from the Mahâbhârata. In Bk. ii. 1945 we have: "He who is without understanding, but merely learned, learns not the sense of books, as a spoon does not taste the flavour of broth;" and in x. 178—"A brave man, if stupid, though he serves a learned man for a long time, does not know what is duty, as a spoon does not taste the flavour of broth, but an intelligent man who has nerved a learned man a short time only, soon knows his duty, as the tongue tastes the flavour of broth."
- ↑ "Law" used in the sense of duty.
- ↑ Compare Hitopadeśa (Introduction, 41):—
"A piece of glass may like a jewel glow,
If but a lump of gold be placed below;
So even fools to eminence may rise
By close association with the wise."—Indian Wisdom.
- ↑ There is play here on the word sattha, which signifies a "book," a "weapon," and a "companion." The stanza runs:—
"Vinâsatthaṁ na gaccheyya
Suro saṅgâmabhûmiyaṁ
Paṇḍitavaddhagu vânijo
Videsagamano tathâ."
Here, by sandhi, paṇḍitavaddhagu = paṇḍita + addhagu.
Burmese kân) = "moral merit." The doctrine of kamma is bound up with that of transmigration, and implies that the present condition of every sentient being is determined by the aggregate of its actions in previous states of existence. What one now is is the result of his previous deeds in one or more past existences. What one sows that he must reap. We have as a corollary to this teaching that the cessation of existence (or the attainment of Nibbân) in dependent on the destruction of its cause, kamma. This is effected by sanctification, or the entrance into the Four Paths (cattâro maggâ).
