1.A fool may ask more questions in an hour than a wise man can answer in seven years.
2.Doesn’t even know the alphabet, yet competes with the scholars (Kahavatratnakar) 3.I can address walls rather than fools- from a famous speaker 4.A clot who considers himself wise acts obdurately and perishes (Katha sarit sagaram) 5.Wise men have their mouth in their heart, fools their heart in their mouth 6.Fools are wise as long as they are silent 7.Inimical to alphabet, but bears the name Vidhyaadhara (bearer of knowledge)- (Kahavatratnakar) 8.None is so wise, but the fools overtake them 9.The learned give up but a half, while the fools forsake all–(Kahavatratnakar) 10.What the fool does in the end, the wise man does in the beginning 11.A fool is the one who sitting on the top branch cuts the bottom of the tree(Tamil saying) 12.Riches serve a wise man but command a fool 13.A wise man changes his mind, a fool never 14.Dialogues with dunces turn out to be hollow 15.Children and fools cannot lie 16.Experience is the mistress of fools 17.Wise men learn by other men’s harms; fools, by their own 18.A dimwit whose tongue is scalded by milk, sips even buttermilk after blowing it cold – Hitopadesam 19.Better be fool than a knave. 20.Children and fools have merry lives. 21.Fools rush in where angels fear to tread –Alexander Pope 22.A fool glows only from a distance – (Kahavatratnakar) 23.Wise men propose and fools determine. 24.Fools and crocodiles never lose the grip (Tamil saying) 25.If you agree with a fool, you must be ready for insults and disgrace (Tamil saying) II THE DOWN FALL OF THE FOOLS ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् | सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतस: || 32||3 ye tvetad abhyasūyanto nānutiṣhṭhanti me matam sarva-jñāna-vimūḍhāns tān viddhi naṣhṭān achetasaḥ ye—those; tu—but; etat—this; abhyasūyantaḥ—cavilling; na—not; anutiṣhṭhanti—follow; me—my; matam—teachings; sarva-jñāna—in all types of knowledge; vimūḍhān—deluded; tān—they are; viddhi—know; naṣhṭān—ruined; achetasaḥ—devoid of discrimination BG 3.32: But those who find faults with My teachings, being bereft of knowledge and devoid of discrimination, they disregard these principles and bring about their own ruin. The teachings presented by Shree Krishna are perfect for our eternal welfare. However, our material intellect has innumerable imperfections, and so we are not always able to comprehend the sublimity of his teachings or appreciate their benefits. If we could, what would be the difference between us tiny souls and the Supreme Divine Personality? Thus, faith becomes a necessary ingredient for accepting the divine teachings of the Bhagavad Gita. Wherever our intellect is unable to comprehend, rather than finding fault with the teachings, we must submit our intellect, “Shree Krishna has said it. There must be veracity in it, which I cannot understand at present. Let me accept it for now and engage in spiritual sādhanā. I will be able to comprehend it in future, when I progress in spirituality through sādhanā.” This attitude is called śhraddhā, or faith. Jagadguru Shankaracharaya defines śhraddhā as: guru vedānta vākyeṣhu dṛiḍho viśhvāsaḥ śhraddhā [v18] “Śhraddhā is strong faith in the words of the Guru and the scriptures.” Chaitanya Mahaprabhu explained it similarly: śhraddhā śhabde viśhwāsa kahe sudṛiḍha niśhchaya (Chaitanya Charitāmṛit, Madhya Leela, 22.62)[v19] “The word Śhraddhā means strong faith in God and Guru, even though we may not comprehend their message at present.” The British poet, Alfred Tennyson said: “By faith alone, embrace believing, where we cannot prove.” So, śhraddhā means earnestly digesting the comprehensible portions of the Bhagavad Gita, and also accepting the abstruse portions, with the hope that they will become comprehensible in future. However, one of the persistent defects of the material intellect is pride. Due to pride, whatever the intellect cannot comprehend at present, it often rejects as incorrect. Though Shree Krishna’s teachings are presented by the omniscient Lord for the welfare of the souls, people still find fault in them, such as, “Why is God asking everything to be offered to him? Is he greedy? Is he an egotist that he asks Arjun to worship him?” Shree Krishna says that such people are achetasaḥ, or “devoid of discrimination,” because they cannot distinguish between the pure and the impure, the righteous and the unrighteous, the Creator and the created, the Supreme Master and the servant. Such people “bring about their own ruin,” because they reject the path to eternal salvation and keep rotating in the cycle of life and death. K Rajaram IRS 7425 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZooHH1BaUZruiJfiJJmf13ifmTZznTU3ko72uiqcEProQg%40mail.gmail.com.
