And the pilot likewise, in the strict sense of the term, is a ruler of sailors and not a mere sailor?
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if twice as numerous, to divide our army into two.
Let me once more behold The form I loved of old, Thou of the thousand arms and countless eyes! This frightened heart is fain To see restored again My Charioteer, in Krishna's kind disguise.
Cried here, above, below, Uttered when Thou dost go, Uttered where Thou dost come! Namo! we call; Namostu! God adored! Namostu! Nameless Lord! Hail to Thee! Praise to Thee! Thou One in all;
Then now, Thrasymachus, there is no longer any doubt that neither arts nor governments provide for their own interests; but, as we were before saying, they rule and provide for the interests of their subjects who are the weaker and not the stronger—to their good they attend and not to the good of the superior. And this is the reason, my dear Thrasymachus, why, as I was just now saying, no one is willing to govern; because no one likes to take in hand the reformation of evils which are not his concern without remuneration. For, in the execution of his work, and in giving his orders to another, the true artist does not regard his own interest, but always that of his subjects; and therefore in order that rulers may be willing to rule, they must be paid in one of three modes of payment, money, or honour, or a penalty for refusing.
Then the pay is not derived by the several artists from their respective arts. But the truth is, that while the art of medicine gives health, and the art of the builder builds a house, another art attends them which is the art of pay. The various arts may be doing their own business and benefiting that over which they preside, but would the artist receive any benefit from his art unless he were paid as well?
Krishna. Yea! it was wonderful and terrible To view me as thou didst, dear Prince! The gods Dread and desire continually to view! Yet not by Vedas, nor from sacrifice, Nor penance, nor gift-giving, nor with prayer Shall any so behold, as thou hast seen! Only by fullest service, perfect faith, And uttermost surrender am I known And seen, and entered into, Indian Prince! Who doeth all for Me; who findeth Me In all; adoreth always; loveth all Which I have made, and Me, for Love's sole end That man, Arjuna! unto Me doth wend.
Every one admits how praiseworthy it is in a prince to keep faith, and to live with integrity and not with craft. Nevertheless our experience has been that those princes who have done great things have held good faith of little account, and have known how to circumvent the intellect of men by craft, and in the end have overcome those who have relied on their word. You must know there are two ways of contesting,[2] the one by the law, the other by force; the first method is proper to men, the second to beasts; but because the first is frequently not sufficient, it is necessary to have recourse to the second. Therefore it is necessary for a prince to understand how to avail himself of the beast and the man. This has been figuratively taught to princes by ancient writers, who describe how Achilles and many other princes of old were given to the Centaur Chiron to nurse, who brought them up in his discipline; which means solely that, as they had for a teacher one who was half beast and half man, so it is necessary for a prince to know how to make use of both natures, and that one without the other is not durable. A prince, therefore, being compelled knowingly to adopt the beast, ought to choose the fox and the lion; because the lion cannot defend himself against snares and the fox cannot defend himself against wolves. Therefore, it is necessary to be a fox to discover the snares and a lion to terrify the wolves. Those who rely simply on the lion do not understand what they are about. Therefore a wise lord cannot, nor ought he to, keep faith when such observance may be turned against him, and when the reasons that caused him to pledge it exist no longer. If men were entirely good this precept would not hold, but because they are bad, and will not keep faith with you, you too are not bound to observe it with them. Nor will there ever be wanting to a prince legitimate reasons to excuse this non-observance.
Thy hidden majesty, The might, the awe of Thee; Did, in my heedlessness, or in my love, On journey, or in jest, Or when we lay at rest, Sitting at council, straying in the grove,
If you know neither the enemy nor yourself, you will succumb in every battle.
Let me once more behold The form I loved of old, Thou of the thousand arms and countless eyes! This frightened heart is fain To see restored again My Charioteer, in Krishna's kind disguise.
Like moths which in the night Flutter towards a light, Drawn to their fiery doom, flying and dying, So to their death still throng, Blind, dazzled, borne along Ceaselessly, all those multitudes, wild flying!
HERE ENDETH CHAPTER XI. OF THE BHAGAVAD-GITA, Entitled "Viswarupadarsanam," Or "The Book of the Manifesting of the One and Manifold."
Essays of Montaigne (Book I) — Chapter 3: Chapter 3: That Our Affections Carry Themselves Beyond Us
Of Narak, Yama dark; And Agni's shining spark; Varuna's waves are Thy waves. Moon and starlight Are Thine! Prajapati Art Thou, and 'tis to Thee They knelt in worshipping the old world's far light,
Yet, hard The travail is for such as bend their minds To reach th' Unmanifest That viewless path Shall scarce be trod by man bearing the flesh! But whereso any doeth all his deeds Renouncing self for Me, full of Me, fixed To serve only the Highest, night and day Musing on Me--him will I swiftly lift Forth from life's ocean of distress and death, Whose soul clings fast to Me. Cling thou to Me! Clasp Me with heart and mind! so shalt thou dwell Surely with Me on high. But if thy thought Droops from such height; if thou be'st weak to set Body and soul upon Me constantly, Despair not! give Me lower service! seek To reach Me, worshipping with steadfast will; And, if thou canst not worship steadfastly, Work for Me, toil in works pleasing to Me! For he that laboureth right for love of Me Shall finally attain! But, if in this Thy faint heart fails, bring Me thy failure! find Refuge in Me! let fruits of labour go, Renouncing hope for Me, with lowliest heart, So shalt thou come; for, though to know is more Than diligence, yet worship better is Than knowing, and renouncing better still. Near to renunciation--very near-- Dwelleth Eternal Peace!
Yen Ch'iu said, 'It is not that I do not delight in your doctrines, but my strength is insufficient.' The Master said, 'Those whose strength is insufficient give over in the middle of the way but now you limit yourself.'
[Ts’ao Kung explains the Chinese meaning of the words for the title of this chapter: "marching and countermarching on the part of the two armies with a view to discovering each other’s condition." Tu Mu says: "It is through the dispositions of an army that its condition may be discovered. Conceal your dispositions, and your condition will remain secret, which leads to victory; show your dispositions, and your condition will become patent, which leads to defeat." Wang Hsi remarks that the good general can "secure success by modifying his tactics to meet those of the enemy."]
Yea! whoso, shaking off the yoke of flesh Lives lord, not servant, of his lusts; set free From pride, from passion, from the sin of "Self," Toucheth tranquillity! O Pritha's Son! That is the state of Brahm! There rests no dread When that last step is reached! Live where he will, Die when he may, such passeth from all 'plaining, To blest Nirvana, with the Gods, attaining.
The Kings and Chiefs drawn in, That gaping gorge within; The best of both these armies torn and riven! Between Thy jaws they lie Mangled full bloodily, Ground into dust and death! Like streams down-driven