22. Śrutavarga
The Chapter about Learning
(21 Verses)
[458 ≈ Thag 36]
[stm.]
Sādhu śrutaṁ sucaritaṁ, sādhu cāpy aniketatā,
Learning and good conduct are good, being homeless is also good,
pradakṣiṇaṁ pravrajyā ca śrāmaṇyasyānulomikam. 22.1
circumambulation and renunciation are in accordance with the ascetic life.
Sādhu (indec.) good; śrutam (n. nom. sg. pp.) learning; su-caritam (n. nom. sg.) good conduct; sādhu (indec.) good; ca (indec.) and; api (indec.) also; a-niketatā (f. nom. sg.) homelessness; pradakṣiṇam (n. nom. sg.) circumambulation; pravrajyā (f. nom. sg.) renunciation; ca (indec.) and; śrāmaṇyasya (n. gen. sg.) with the ascetic life; anulomikam (n. nom. sg.) in accordance with.
Sādhu sutaṁ, sādhu caritakaṁ, The metre in Uv is the normal Śloka; but in the Pāḷi it is a slightly corrupt Ariyā metre. sādhu sadā aniketavihāro,
Learning is good, (good) conduct is good, living homeless is always good,
atthapucchanaṁ padakkhiṇakammaṁ – etaṁ sāmaññam-akiñcanassa.
asking about the meaning, circumambulation – this is the ascetic life, for one having nothing.
[459 ≈ Thag 276]
[stm. + sim.]
Bālā ihāvijānantaś caranti hy amarā iva,
Fools who are unknowing here live like they are immortals,
vijānatāṁ tu Saddharmam āturasyaiva śarvarī. 22.2
but those who understand the True Dhamma are like the night for the sick. This is a very difficult verse. I think this must be the right interpretation though, meaning that those who know the True Dhamma bring relief, like the night, being cooler, brings relief for the sick.
Bālāḥ (m. nom. pl.) fools; iha (indec.) here; a-vijānantaḥ (m. nom. pl. prp.) not knowing; caranti (3rd. pl. pres.) they live; hy (separator); a-marāḥ (m. nom. pl.) immortals; iva (indec.) like; vijānatām (m. gen. pl. prp.) for those who understand; tu (indec.) but; Sad-dharmam (m. acc. sg.) the True Dharma; āturasya (m. gen. sg.) for the sick; iva (indec.) like; śarvarī (f. nom. sg.) a night.
Yadā ca avijānantā iriyantyamarā viya,
While the unknowing behave like they are immortals,
vijānanti ca ye Dhammaṁ āturesu anāturā.
those who understand the Dhamma are free from sickness amongst those who are sick.
[460-461 This is a part of a sequence of four verses from 460-463. ]
[stm. + sim.]
Yathā hy agāraṁ succhannaṁ praviśya tamasā sphuṭam,
Just as when entering a well-thatched house that is steeped in darkness,
vidyamānāni rūpāṇi cakṣuṣmāṁ hi na paśyati, 22.3
though forms are present one with eyes does not see forms, Rūpāṇi has to be read twice for it to work; otherwise it just says: those with eyes do not see.
Yathā (indec.) just as; hi (indec.) for; agāram (n. acc. sg.) a house; su-channam (n. acc. sg.) well-thatched; praviśya (abs.) entering; tamasā (n. inst. sg.) in darkness; sphuṭam (n. acc. sg.) steeped in; vidyamānāni (n. nom. pl. prp.) being present; rūpāṇi (n. nom. pl.) forms; cakṣuṣmān (m. nom. sg.) one with eyes; hi (indec.) indeed; na (indec.) not; paśyati (3rd. sg. pres.) one sees.
tathaiveha naro nityaṁ jñānavān api yo bhavet,
so, though a human here who would be even consistently knowledgeable,
aśrutvā na vijānāti Dharmāṁ kalyāṇapāpakān. 22.4
having not heard the Dharma, he does not understand merit and demerit.
Tathā (indec.) so; eva (indec.) indeed; iha (indec.) here; naraḥ (m. nom. sg.) a person; nityam (indec.) consistently; jñānavān (m. nom. sg.) knowledgeable; api (indec.) even; yaḥ (m. nom. sg. rel. pron.) one who; bhavet (3rd. sg. opt.) would be; a-śrutvā (abs.) not having heard; na (indec.) not; vijānāti (3rd. sg. pres.) he understands; Dharmam (m. acc. sg.) the Dharma; kalyāṇa-pāpakān (m. acc. pl.) merit and demerit.
[462]
[stm. + sim.]
Pradīpena tu rūpāṇi cakṣuṣmāṁ paśyate yathā,
But just as with a lamp one with eyes does see forms,
evaṁ śrutvā vijānāti Dharmāṁ kalyāṇapāpakān. 22.5
so having heard the Dharma he does understand merit and demerit.
Pradīpena (m. inst. sg.) with a lamp; tu (indec.) but; rūpāṇi (n. acc. pl.) forms; cakṣuṣmān (m. nom. sg.) one with eyes; paśyate (3rd. sg. pres.) one sees; yathā (indec.) just as; evam (indec.) so; śrutvā (abs.) having heard; vijānāti (3rd. sg. pres.) he understands; Dharmam (m. acc. sg.) the Dharma; kalyāṇa-pāpakān (m. acc. pl.) merit and demerit.
[463]
[stm.]
Śrutvā Dharmāṁ vijānāti, śrutvā pāpaṁ na sevate,
Having heard the Dharma one understands, having heard, one does not indulge in demerit,
śrutvā hy anarthaṁ varjayate, śrutvā prāpnoti nirvṛtim. 22.6
having heard, one avoids what is not beneficial, having heard, one attains emancipation.
Śrutvā (abs.) having heard; Dharmam (m. acc. sg.) the Dharma; vijānāti (3rd. sg. pres.) he understands; śrutvā (abs.) having heard; pāpam (n. acc. coll. sg.) demerit; na (indec.) not; sevate (3rd. sg. pres. mid.) he indulges; śrutvā (abs.) having heard; hy (separator); an-artham (m. acc. sg.) not beneficial; varjayate (3rd. sg. pres.) one avoids; śrutvā (abs.) having heard; prāpnoti (3rd. sg. pres.) one attains; nirvṛtim (f. acc. sg. pp.) emancipation.
[464 ≈ AN 4.6:3]
[stm.]
Bahuśruto ’pi ced bhavati, śīleṣu tv asamāhitaḥ,
Even if one is greatly learned, but not composed in virtue,
śīlatas taṁ vigarhanti, nāsya saṁpadyate śrutam. 22.7
on the basis of his (poor) virtue they censure him, his learning is not successful.
Bahu-śrutaḥ (m. nom. sg.) greatly learned; api (indec.) even; ced (indec.) if; bhavati (3rd. sg. pres.) one is; śīleṣu (n. loc. pl.) in virtue; tu (indec.) but; a-samāhitaḥ (m. nom. sg.) not composed; śīlataḥ (n. abl. sg.) on the basis of virtue; tam (m. acc. sg. dem. pron.) him; vigarhanti (3rd. pl. pres.) they censure; na (indec.) not; asya (m. gen. sg. dem. pron.) his; sampadyate (3rd. sg. pres.) is successful; śrutam (n. nom. sg. pp.) learning.
Bahussuto pi ce hoti, sīlesu asamāhito,
Even if one is greatly learned, but not composed in virtue,
sīlato naṁ garahanti, nāssa sampajjate sutaṁ.
on the basis of his (poor) virtue they censure him, his learning is not successful.
[465 ≈ AN 4.6:2]
[stm.]
Alpaśruto ’pi ced bhavati, śīleṣu susamāhitaḥ,
If one has even a little learning, (but) is well-composed in virtue,
śīlatas taṁ praśaṁsanti, tasya saṁpadyate śrutam. 22.8
on the basis of his virtue they praise him, his learning is successful.
Alpa-śrutaḥ (m. nom. sg.) of little learning; api (indec.) even; ced (indec.) if; bhavati (3rd. sg. pres.) one is; śīleṣu (n. loc. pl.) in virtue; su-samāhitaḥ (m. nom. sg.) well-composed; śīlataḥ (n. abl. sg.) on the basis of virtue; tam (m. acc. sg. dem. pron.) him; praśaṁsanti (3rd. pl. pres.) they praise; tasya (m. gen. sg. dem. pron.) his; sampadyate (3rd. sg. pres. mid.) is successful; śrutam (n. nom. sg. pp.) learning.
Appassuto pi ce hoti, sīlesu susamāhito,
If one has even a little learning, (but) is well-composed in virtue,
sīlato naṁ pasaṁsanti, tassa sampajjate sutaṁ.
on the basis of his virtue they praise him, his learning is successful.
[466 ≈ AN 4.6:1]
[stm.]
Alpaśruto ’pi ced bhavati, śīleṣu tv asamāhitaḥ,
If one has even a little learning, and is not composed in virtue,
ubhayatas taṁ vigarhanti, nāsya saṁpadyate vratam. 22.9
they censure him on both accounts, his vow is not successful.
Alpa-śrutaḥ (m. nom. sg.) of little learning; api (indec.) even; ced (indec.) if; bhavati (3rd. sg. pres.) one is; śīleṣu (n. loc. pl.) in virtue; tu (indec.) and; a-samāhitaḥ (m. nom. sg.) not composed; ubhayataḥ (indec.) on both accounts; tam (m. acc. sg. dem. pron.) him; vigarhanti (3rd. pl. pres.) they censure; na (indec.) not; asya (m. gen. sg. dem. pron.) his; sampadyate (3rd. sg. pres. mid.) is successful; vratam (n. nom. sg.) vow.
Appassuto pi ce hoti, sīlesu asamāhito,
If one has even a little learning, and is not composed in virtue,
ubhayena naṁ garahanti sīlato ca sutena ca.
they blame him for both his virtue and his learning.
[467 ≈ AN 4.6:4]
[stm.]
Bahuśruto ’pi ced bhavati, śīleṣu susamāhitaḥ,
If one is greatly learned, and well-composed in virtue,
ubhayatas taṁ praśaṁsanti, tasya saṁpadyate vratam. 22.10
they praise him on both accounts, his vow is successful.
Bahu-śrutaḥ (m. nom. sg.) greatly learned; api (indec.) even; ced (indec.) if; bhavati (3rd. sg. pres.) he is; śīleṣu (n. loc. pl.) in virtue; su-samāhitaḥ (m. nom. sg.) well-composed; ubhayataḥ (indec.) on both accounts; tam (m. acc. sg. dem. pron.) him; praśaṁsanti (3rd. pl. pres.) they praise; tasya (m. gen. sg. dem. pron.) his; sampadyate (3rd. sg. pres. mid.) is successful; vratam (n. nom. sg.) vow.
Bahussuto pi ce hoti, sīlesu susamāhito,
If one is greatly learned, and well-controlled in virtue,
ubhayena naṁ pasaṁsanti sīlato ca sutena ca.
they praise him for both his virtue and his learning.
[468 ≈ AN 4.6:5a-d]
[rh.q. + sim.]
Bahuśrutaṁ Dharmadharaṁ, prājñaṁ nityaṁ samāhitam,
Learned, an upholder of Dharma, wise, constantly composed,
niṣkaṁ Jāmbunadasyaiva, kas taṁ ninditum arhati? 22.11
like a coin of the Jambu river, Gold from the Jambu river (Jāmbūnada) was proverbial in Indian literature for being the purest and highest quality gold. who is able to blame him?
Bahu-śrutam (m. acc. sg.) learned; Dharma-dharam (m. acc. sg.) upholder of Dharma; prājñam (m. acc. sg.) the wise; nityam (indec.) constantly; samāhitam (m. acc. sg. pp.) composed; niṣkam (m. acc. sg.) a coin; Jāmbu-nadasya (m. gen. sg.) of the Jambu river; iva (indec.) like; kaḥ (m. nom. sg. inter. pron.) who?; tam (m. acc. sg. dem. pron.) him; ninditum (inf.) to blame; arhati (3rd. sg. pres.) is worthy.
Bahussutaṁ Dhammadharaṁ, sappaññaṁ Buddhasāvakaṁ,
Greatly learned, an upholder of Dhamma, wise, a disciple of the Buddha,
nekkhaṁ Jambonadasseva, ko taṁ ninditum-arahati?
like a coin of the Jambu river, who is able to blame him?
[469.i ≈ Thag 469]
[stm.]
Ye me rūpeṇa minvanti, ye me ghoṣeṇa cānvagāḥ,
Those who judge my form, those who follow my reputation,
chandarāgavaśopetā, na māṁ jānanti te janāḥ. 22.12.i
overcome by desire and passion, those people know me not.
Ye (m. nom. pl. rel. pron.) those who; me (gen. sg. pers. pron.) my; rūpeṇa (n. inst. sg.) by form; minvanti (3rd. pl. pres.) they judge; ye (m. nom. pl. rel. pron.) those who; me (gen. sg. pers. pron.) my; ghoṣeṇa (m. inst. sg.) by reputation; ca (indec.) and; anvagāḥ (m. nom. pl. pp.) following along; chanda-rāga-vaśa-upetāḥ (m. nom. pl.) overcome by desire and passion; na (indec.) not; mām (acc. sg. dem. pron.) me; jānanti (3rd. pl. pres.) they know; te (m. nom. pl. pers. pron.) those; janāḥ (m. nom. pl.) people.
Ye maṁ rūpena pāmiṁsu, ye ca ghosena anvagū,
Those who judge my form, those who follow my reputation,
chandarāgavasūpetā, na maṁ jānanti te janā.
overcome by desire and passion, those people know me not.
[469.ii cf. Thag 469]
[stm.]
Ye rūpeṇa pramiṇvanti, māṁ Notice that to be cogent, we must understand maṁ, me, as working twice in this ghoṣeṇānuyānti ca,
Those who judge me by means of form, and pursue me because of reputation,
chandarāgavaśopetā, na māṁ jānanti te janāḥ. 22.12.ii
overcome by desire and passion, those people know me not.
Ye (m. nom. pl.) those who; rūpeṇa (n. inst. sg.) by form; pramiṇvanti (3rd. pl. pres.) they judge; mām (acc. sg. dem. pron.) me; ghoṣeṇa (m. inst. sg.) by reputation; anuyānti (3rd. pl. pres.) they pursue; ca (indec.) and; chanda-rāga-vaśa-upetāḥ (m. nom. pl.) overcome by desire and passion; na (indec.) not; mām (acc. sg. dem. pron.) me; jānanti (3rd. pl. pres.) they know; te (m. nom. pl. pers. pron.) those; janāḥ (m. nom. pl.) people.
Ye maṁ rūpena pāmiṁsu, ye ca ghosena anvagū,
Those who judge me by form, those who follow me because of reputation,
chandarāgavasūpetā, na maṁ jānanti te janā.
overcome by desire and passion, those people know me not.
[470 ≈ Thag 471]
[stm.]
Ādhyātmaṁ ca na jānāti, bahirdhā tu vipaśyati,
Not being one who knows the internal, but seeing the externals well,
bahirdāphaladarśī tu, sa vai ghoṣeṇa nīyate. 22.13
seeing the fruit of the externals, he is led by reputation.
Ādhyātmam (n. acc. sg.) the internal; ca (indec.) and; na (indec.) not; jānāti (3rd. sg. pres.) one who knows; bahirdhā (n. acc. pl.) externals; tu (indec.) but; vipaśyati (3rd. sg. pres.) seeing well; bahirdhā-phala-darśī (m. nom. sg.) seeing the fruit of the externals; tu (indec.) but; saḥ (m. nom. sg. dem. pron.) he; vai (indec.) indeed; ghoṣeṇa (m. inst. sg.) by reputation; nīyate (3rd. sg. pres. pass.) is led.
Ajjhattañ-ca na jānāti, bahiddhā ca vipassati,
Not being one who knows the internal, but seeing the externals well, The commentary (Thag-a) offers a couple of explanations. Internal: the aggregates, sense bases, etc., in one’s own continuum; external: the same in someone else. Alternatively, and perhaps more profoundly: Internal: the noble aggregate of virtue, etc., of the adept, within me; external: my own external manifestation of material phenomena connected with being endowed with appearance (beauty), etc. It seems this second, practice-oriented interpretation is placed last for emphasis.
bahiddhā phaladassāvī, so pi ghosena vuyhati.
seeing the fruit of the externals, he is swept away by reputation.
[471 cf. Thag 471]
[stm.]
Ādhyātmaṁ tu prajānāti, bahirdhā ca na paśyati,
But one who knows the internal well, one does not see the externals,
ādhyātmaphaladarśī tu, sa vai ghoṣeṇa nīyate. 22.14
seeing the fruits of the internal, he is (still) led by reputation.
Ādhyātmam (n. acc. sg.) the internal; tu (indec.) but; prajānāti (3rd. sg. pres.) one who knows; bahirdhā (n. acc. pl.) externals; ca (indec.) and; na (indec.) not; paśyati (3rd. sg. pres.) one sees; ādhyātma-phala-darśī (m. nom. sg.) seeing the fruits; tu (indec.) but; saḥ (m. nom. sg. dem. pron.) he; vai (indec.) indeed; ghoṣeṇa (m. inst. sg.) by reputation; nīyate (3rd. sg. pres. pass.) is led.
[472 cf. Thag 471]
[stm.]
Ādhyātmaṁ ca na jānāti, bahirdhā ca na paśyati,
Not being one who knows the internal, one does not see the externals,
ubhaye ’phaladarśī tu, sa vai ghoṣeṇa nīyate. 22.15
seeing the lack of fruit in both, he is (still) led by reputation.
Ādhyātmam (n. acc. sg.) the internal; ca (indec.) and; na (indec.) not; jānāti (3rd. sg. pres.) one who knows; bahirdhā (n. acc. pl.) externals; ca (indec.) and; na (indec.) not; paśyati (3rd. sg. pres.) seeing; ubhaye (n. acc. sg.) both; a-phala-darśī (m. nom. sg.) seeing the lack of fruit; tu (indec.) but; saḥ (m. nom. sg. dem. pron.) he; vai (indec.) indeed; ghoṣeṇa (m. inst. sg.) by reputation; nīyate (3rd. sg. pres. pass.) is led.
[473 cf. Thag 471]
[stm.]
Ādhyātmaṁ ca prajānāti, bahirdhā ca vipaśyati,
But one who knows the internal, and seeing externals well,
sa tu niḥsaraṇaprajño, na vai ghoṣeṇa nīyate. 22.16
having wisdom about the escape, he is not led by reputation.
Ādhyātmam (n. acc. sg.) the internal; ca (indec.) and; prajānāti (3rd. sg. pres.) one who knows; bahirdhā (n. acc. pl.) externals; ca (indec.) and; vipaśyati (3rd. sg. pres.) seeing well; saḥ (m. nom. sg. dem. pron.) that one; tu (indec.) but; niḥsaraṇa-prajñaḥ (m. nom. sg.) having wisdom about the escape; na (indec.) not; vai (indec.) indeed; ghoṣeṇa (m. inst. sg.) by reputation; nīyate (3rd. sg. pres. pass.) is led.
[474.i ≈ Thag 500]
[adm.]
Bahu śṛṇoti śrotreṇa, bahū paśyati cakṣuṣā,
One hears much with the ear, one sees many things with the eye,
na tad dṛṣṭaṁ śrutaṁ dhīraḥ sarvaṁ śraddhātum arhati. 22.17.i
the steadfast one ought not to have faith in all that is seen and heard.
Bahu (n. nom. sg.) much; śṛṇoti (3rd. sg. pres.) one hears; śrotreṇa (n. inst. sg.) with the ear; bahū (n. nom. pl.) many things; paśyati (3rd. sg. pres.) one sees; cakṣuṣā (n. inst. sg.) with the eye; na (indec.) not; tat (n. nom. sg. dem. pron.) that; dṛṣṭam (n. nom. sg. pp.) is seen; śrutam (n. nom. sg. pp.) what is heard; dhīraḥ (m. nom. sg.) the steadfast one; sarvam (n. acc. sg.) all; śraddhātum (inf.) to have faith; arhati (3rd. sg. pres.) ought.
Sabbaṁ suṇāti sotena, sabbaṁ passati cakkhunā,
One hears everything with the ear, one sees everything with the eye,
na ca diṭṭhaṁ sutaṁ dhīro sabbaṁ ujjhitum-arahati.
the steadfast ought not to discard all that is seen and heard. A very different idea in the Pāḷi, but both are cogent statements. Uv warns against accepting everything uncritically, the Pāḷi about rejecting everything uncritically.
[474.ii cf. Thag 500 see above]
[adm.]
Śrotreṇa śrūyate bahu, dṛśyate bahu Bahu is probably m.c. for bahū, many things, which is how I translate it. cakṣuṣā,
One hears much with the ear, one sees many things with the eye, The difference between this and the last verse is in the use of the passive forms śrūyate and dṛśyate.
na tad dṛṣṭaṁ śrutaṁ dhīraḥ sarvaṁ śraddhātum arhati. 22.17.ii
the steadfast one ought not to have faith in all that is seen and heard.
Śrotreṇa (n. inst. sg.) with the ear; śrūyate (3rd. sg. pres.) one hears; bahu (n. nom. sg.) much; dṛśyate (3rd. sg. pres. pass.) is seen; bahu (n. nom. sg.) many; cakṣuṣā (n. inst. sg.) with the eye; na (indec.) not; tat (n. nom. sg. dem. pron.) that; dṛṣṭam (n. nom. sg. pp.) is seen; śrutam (n. nom. sg. pp.) what is heard; dhīraḥ (m. nom. sg.) the steadfast one; sarvam (n. acc. sg.) all; śraddhātum (inf.) to have faith in; arhati (3rd. sg. pres.) ought.
[475 ≈ Snp 331 (329)]
[stm.]
Vijñānasārāṇi subhāṣitāni, jñātaṁ śrutaṁ caiva samādhisāram,
Well-spoken words have awareness as their essence, knowledge and learning have concentration as their essence,
na tasya vijñānaśrutaṁ mahārthaṁ, yaḥ sāhaso bhavati naraḥ pramattaḥ. 22.18
for him consciousness and learning are of no great benefit to him, that person who is rash and heedless.
Vijñāna-sārāṇi (n. nom. pl.) having awareness as their essence; su-bhāṣitāni (n. nom. pl. pp.) well-spoken words; jñātam (n. nom. sg.) knowledge; śrutam (n. nom. sg. pp.) learning; ca (indec.) and; eva (indec.) indeed; samādhi-sāram (n. nom. sg.) having concentration as essence; na (indec.) not; tasya (m. gen. sg. dem. pron.) for him; vijñāna-śrutam (n. nom. sg.) consciousness and learning; mahā-artham (n. nom. sg.) of great benefit; yaḥ (m. nom. sg. rel. pron.) one who; sāhasaḥ (m. nom. sg.) rash; bhavati (3rd. sg. pres.) is; naraḥ (m. nom. sg.) a person; pramattaḥ (m. nom. sg. pp.) heedless.
Viññātasārāni subhāsitāni, sutañ-ca viññātasamādhisāraṁ,
Well-spoken words have awareness as their essence, and learning has knowledge and concentration as the essence,
na tassa paññā ca sutañ-ca vaḍḍhati, yo sāhaso hoti naro pamatto.
for him wisdom and learning do not increase, that person who is rash and heedless.
[476 ≈ Snp 330 (328)]
[stm.]
Dharme tu ye hy āryanivedite ratās, tadā carante vacasā yadāhuḥ,
But those who take delight in the Dharma taught by the noble ones, and then live in accordance with the words which were spoken,
te kṣāntisauratyasamādhigocarāḥ, śrutasya buddher api sāram adhyaguḥ. 22.19
those whose domain is concentration, kindness and forbearance, have attained the essence of intelligence and learning.
Dharme (m. loc. sg.) in the Dharma; tu (indec.) but; ye (m. nom. pl. rel. pron.) those who; hy (separator); ārya-nivedite (m. loc. sg. pp.) taught by the noble ones; ratāḥ (m. nom. pl. pp.) delight; tadā (indec.) then; carante (3rd. pl. pres.) they live; vacasā (n. inst. sg.) with the words; yadā (indec.) in accordance with; āhuḥ (3rd. pl. perf.) which were spoken; te (m. nom. pl. pers. pron.) they; kṣānti-sauratya-samādhi-gocarāḥ (m. nom. pl.) those whose domain is concentration, kindness and forbearance; śrutasya (n. gen. sg. pp.) of learning; buddheḥ (f. gen. sg.) of intelligence; api (indec.) also; sāram (n. acc. sg.) the essence; adhyaguḥ (3rd. pl. perf.) they have attained.
Dhamme ca ye ariyapavedite ratā, anuttarā te vacasā manasā kammunā ca,
Those who take delight in the Dhamma taught by the noble ones, they are supreme in speech, mind and deeds,
te santisoraccasamādhisaṇṭhitā, sutassa paññāya ca sāram-ajjhagū.
they are established in concentration, kindness and peace and have attained the essence of wisdom and learning.
Śrutavargaḥ, 22
The Chapter about Learning, the Twenty-Second