Who cleave, who seek in Me Refuge from birth[FN#14] and death, those have the Truth! Those know Me BRAHMA; know Me Soul of Souls, The ADHYATMAN; know KARMA, my work; Know I am ADHIBHUTA, Lord of Life, And ADHIDAIVA, Lord of all the Gods, And ADHIYAJNA, Lord of Sacrifice; Worship Me well, with hearts of love and faith, And find and hold me in the hour of death.
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peck.wisdom 23,094 posts
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[True excellence being, as Tu Mu says: "To plan secretly, to move surreptitiously, to foil the enemy’s intentions and balk his schemes, so that at last the day may be won without shedding a drop of blood." Sun Tzŭ reserves his approbation for things that
Thus it may be known that the leader of armies is the arbiter of the people’s fate, the man on whom it depends whether the nation shall be in peace or in peril.
Hence to fight and conquer in all your battles is not supreme excellence; supreme excellence consists in breaking the enemy’s resistance without fighting.
Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body.
When their substance is drained away, the peasantry will be afflicted by heavy exactions.
Essays of Montaigne (Book I) — Chapter 17: Chapter 17: Of Fear
The Master said, 'In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to.'
["Autumn hair" is explained as the fur of a hare, which is finest in autumn, when it begins to grow afresh. The phrase is a very common one in Chinese writers.]
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;
The Master angled,-- but did not use a net. He shot,-- but not at birds perching.
Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body.
Guru of Gurus; more To reverence and adore Than all which is adorable and high! How, in the wide worlds three Should any equal be? Should any other share Thy Majesty?
The world is overcome--aye! even here! By such as fix their faith on Unity. The sinless Brahma dwells in Unity, And they in Brahma. Be not over-glad Attaining joy, and be not over-sad Encountering grief, but, stayed on Brahma, still Constant let each abide! The sage whose soul Holds off from outer contacts, in himself Finds bliss; to Brahma joined by piety, His spirit tastes eternal peace. The joys Springing from sense-life are but quickening wombs Which breed sure griefs: those joys begin and end! The wise mind takes no pleasure, Kunti's Son! In such as those! But if a man shall learn, Even while he lives and bears his body's chain, To master lust and anger, he is blest! He is the Yukta; he hath happiness, Contentment, light, within: his life is merged In Brahma's life; he doth Nirvana touch! Thus go the Rishis unto rest, who dwell With sins effaced, with doubts at end, with hearts Governed and calm. Glad in all good they live, Nigh to the peace of God; and all those live Who pass their days exempt from greed and wrath, Subduing self and senses, knowing the Soul!
[“Let the sailor content himself with talking of the winds; the cowherd of his oxen; the soldier of his wounds; the shepherd of his flocks.”--An Italian translation of Propertius, ii. i, 43]
When these things are remembered no one will marvel at the ease with which Alexander held the Empire of Asia, or at the difficulties which others have had to keep an acquisition, such as Pyrrhus and many more; this is not occasioned by the little or abundance of ability in the conqueror, but by the want of uniformity in the subject state.
And about knowledge and ignorance in general; see whether you think that any man who has knowledge ever would wish to have the choice of saying or doing more than another man who has knowledge. Would he not rather say or do the same as his like in the same case?
Asia, Europe; what are they, but as corners of the whole world; of which the whole sea, is but as one drop; and the great Mount Athos, but as a clod, as all present time is but as one point of eternity. All, petty things; all things that are soon altered, soon perished. And all things come from one beginning; either all severally and particularly deliberated and resolved upon, by the general ruler and governor of all; or all by necessary consequence. So that the dreadful hiatus of a gaping lion, and all poison, and all hurtful things, are but (as the thorn and the mire) the necessary consequences of goodly fair things. Think not of these therefore, as things contrary to those which thou dost much honour, and respect; but consider in thy mind the true fountain of all.
Bhagavad Gita (The Song Celestial) — Chapter 13: Chapter 13: Religion By Separation Of Matter And Spirit
Alexander of Macedon, and he that dressed his mules, when once dead both came to one. For either they were both resumed into those original rational essences from whence all things in the world are propagated; or both after one fashion were scattered into atoms.