I. ii. 4.
aitan { cie giarite visica
avidya i ca vidyeti jata ।
idyibhipsirm Naciketaka Hattye
a te kahi behavo kRupantत. ॥ 4
These two are far apart and mutually contradic• tory: that which is known as ignorance and that which is knowledge I think (you, O Naciketa, as one that seeks x11owledge. Many enjoyments did not a}]ure you.
COMMENTARY :
Aidya : That which is known as n?n•knowledge having the form of actions leading to enjoyment
1a cd widy¢t *at g : and lat which is known as known ledge having the form of the a wareness of ruth
te: 'wo
dra : altogether
visiोic . (are) having opposite ( directions, viparite : contra dictory to each other
widyabhipsia : Hion that seeks knowledge. In case the reading is widyabhbsite (t1 meaniug is one by whon knowledge is desired. 'The Past panticiple becomes the seconua member of the conmpound word, since it is included in Aifignj gara (Pani, 1, ii. 37), or else it is a case of Vedic exception (vyalygy).
वेnap: enjoyments
bahaved : though many
fr : you
Or tolopattu : Did not retract from the path of the Good (Greya). you are not subject to tenuptation : this is the hmeaning, lokupata : is an Imperfect from the root up with the suffix ya according to Pitint (II!. i. 23). But the omission of ya is a case of Vedic exceptioL. Or else this is the Vedic form of Athened derived from the root with the
