It’s not brain surgery
He that is not served from the high ends of life by the aid of self-knowledge, exertion, forbearance and steadiness in virtue, is called wise.
These again are the marks of a wise man, viz., adherence to acts, worthy of praise and rejection of what is blamable, faith, and reverence.
He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise.
He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise.
He whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise.
He whose judgment dissociated from desire, follows both virtue and profit, and who disregarding pleasure chooses such ends as are serviceable in both worlds, is considered wise.
They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise.
He that understands quickly, listens patiently, pursues his objects with judgment and not from desire and spends not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom.
They that do not strive for objects that are unattainable, that do not grieve for what is lost and gone, that do not suffer their minds to be clouded amid calamities, are regarded to possess intellects endued with wisdom.
He who strives, having commenced anything, till it is completed, who never wastes his time, and who has his soul under control, is regarded wise.
They that are wise, always delight in honest deeds, do what tends to their happiness and prosperity, and never sneer at what is good.
He who exults not at honours, and grieves not at slights, and remains cool and unagitated like a lake in the course of Ganga, is reckoned as wise.
That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise.
He who speaks boldly, can converse on various subjects, knows the science of argumentation, possesses genius, and can interpret the meaning of what is writ in books, is reckoned as wise.
He whose studies are regulated by reason, and whose reason follows the scriptures,
and who never abstains from paying respect to those that are good, is called a
He, on the other hand, who is ignorant of scripture yet vain, poor yet proud, and who
resorts to unfair means for the acquisition of his objects, is a fool.
He who, forsaking his own, concerns himself with the objects of others, and who practises deceitful means for serving his friends, is called a fool.
He who wishes for those things that should not be desired, and forsakes those that lay legitimately be desired, and who bears malice to those that are powerful, is regarded to be a foolish soul.
He who regards his foe as his friend, who hates and bears malice to his friend, and who commits wicked deeds, is said to be a person of foolish soul.
O bull of the Bharata race, he who divulges his projects, doubts in all things, and spends a long time in doing what requires a short time, is a fool.
He who doth not perform the Sraddha for the Pitris (ancestors), nor worships the deities, nor
acquires noble-minded friends, is said to be a person of foolish soul.
That worst of men who enters a place uninvited, and talks much without being asked, and reposes trust on untrustworthy weights, is a fool.
That man who being himself guilty castes the blame on others, and who though impotent give vent to anger, is the most foolish of men.
That man, who, without knowing his own strength and dissociated from both virtue and profit, desires an object difficult of acquisition, without again adopting adequate means, is said to be destitute of intelligence.
He who punishes one that is undeserving of punishment, pays homage to persons without their knowledge, and waits upon misers, is said to be of little sense.
But he that, having attained immense wealth and prosperity or acquired (vast) learning, doth not bear himself haughtily, is reckoned as wise.
Who, again, is more heartless than he, who, though possessed of affluence, eats himself and wears excellent robes himself without distributing his wealth among his dependents?
While one person commits sins, many reap the advantage resulting therefrom; (yet in the end) it is the doer alone to whom the sin attaches while those that enjoy the fruit escape unhurt.
When a bowman shoots an arrow, he may or may not succeed in slaying even a single person, but when an intelligent individual applies his intelligence (viciously); it may destroy an entire kingdom with the king.
Discriminating the two (what is to be done and what is not to be done) by means of the one (the intellect), bring under thy subjection the three (friend, enemy and the neutral person) by means of four (the four means of success against an enemy – sama, reconciliation or negotiation; dana, bribery; bheda, sowing dissensions and danda, punishment), and also conquering the five (senses of perception) and knowing the six (six expedients to be used in foreign politics – sandhi, vigraha, yana, aasana, dvaidhibhava and samshraya) and abstaining from the seven (woman, gambling, hunting, intoxicants, harsh speech, harsh punishment and amassing wealth using unjust means), be happy.