A sovereign social network
powered by Bitcoin

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!

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!

Humbleness, truthfulness, and harmlessness, Patience and honour, reverence for the wise. Purity, constancy, control of self, Contempt of sense-delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering, and sin; Detachment, lightly holding unto home, Children, and wife, and all that bindeth men; An ever-tranquil heart in fortunes good And fortunes evil, with a will set firm To worship Me--Me only! ceasing not; Loving all solitudes, and shunning noise Of foolish crowds; endeavours resolute To reach perception of the Utmost Soul, And grace to understand what gain it were So to attain,--this is true Wisdom, Prince! And what is otherwise is ignorance!

Bertrand de Guesclin, dying at the siege of the Castle of Rancon, near unto Puy, in Auvergne, the besieged were afterwards, upon surrender, enjoined to lay down the keys of the place upon the corpse of the dead general. Bartolommeo d’Alviano, the Venetian General, happening to die in the service of the Republic in Brescia, and his corpse being to be carried through the territory of Verona, an enemy’s country, most of the army were inclined to demand safe-conduct from the Veronese; but Theodoro Trivulzio opposed the motion, rather choosing to make his way by force of arms, and to run the hazard of a battle, saying it was by no means fit that he who in his life was never afraid of his enemies should seem to apprehend them when he was dead. In truth, in affairs of the same nature, by the Greek laws, he who made suit to an enemy for a body to give it burial renounced his victory, and had no more right to erect a trophy, and he to whom such suit was made was reputed victor. By this means it was that Nicias lost the advantage he had visibly obtained over the Corinthians, and that Agesilaus, on the contrary, assured that which he had before very doubtfully gained over the Boeotians.--[Plutarch, Life of Nicias, c. ii.; Life of Agesilaus, c. vi.]

And, to this purpose, in reading histories, which is everybody’s subject, I use to consider what kind of men are the authors: if they be persons that profess nothing but mere letters, I, in and from them, principally observe and learn style and language; if physicians, I the rather incline to credit what they report of the temperature of the air, of the health and complexions of princes, of wounds and diseases; if lawyers, we are from them to take notice of the controversies of rights and wrongs, the establishment of laws and civil government, and the like; if divines, the affairs of the Church, ecclesiastical censures, marriages, and dispensations; if courtiers, manners and ceremonies; if soldiers, the things that properly belong to their trade, and, principally, the accounts of the actions and enterprises wherein they were personally engaged; if ambassadors, we are to observe negotiations, intelligences, and practices, and the manner how they are to be carried on.

I for my part will do what belongs unto me; as for other things, whether things unsensible or things irrational; or if rational, yet deceived and ignorant of the true way, they shall not trouble or distract me. For as for those creatures which are not endued with reason and all other things and-matters of the world whatsoever I freely, and generously, as one endued with reason, of things that have none, make use of them. And as for men, towards them as naturally partakers of the same reason, my care is to carry myself sociably. But whatsoever it is that thou art about, remember to call upon the Gods. And as for the time how long thou shalt live to do these things, let it be altogether indifferent unto thee, for even three such hours are sufficient.

Tsze-kung said, 'Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?' The Master said, 'Why speak only of virtue in connexion with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. 2. 'Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. 3. 'To be able to judge of others by what is nigh in ourselves;-- this may be called the art of virtue.'