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Arjuna refuses to fight Saddam

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  • DrDaryl <drdaryl@yahoo.com>
    Prince Arjuna (the individualized unit of consciousness) presents an excellent argument against war to Krishna (Universal Self). Krishna s counsel is very
    Message 1 of 2 , Feb 25, 2003
      Prince Arjuna (the individualized unit of consciousness) presents an
      excellent argument against war to Krishna (Universal Self). Krishna's
      counsel is very interesting.


      Arjuna.
      How can I, in the battle, shoot with shafts
      On Bhishma, or on Drona-O thou Chief!—
      Both worshipful, both honourable men?

      Better to live on beggar's bread
      With those we love alive,
      Than taste their blood in rich feasts spread,
      And guiltily survive!
      Ah! were it worse-who knows?—to be
      Victor or vanquished here,
      When those confront us angrily
      Whose death leaves living drear?
      In pity lost, by doubtings tossed,
      My thoughts-distracted-turn
      To Thee, the Guide I reverence most,
      That I may counsel learn:
      I know not what would heal the grief
      Burned into soul and sense,
      If I were earth's unchallenged chief—
      A god—and these gone thence!

      Krishna.
      Thou grievest where no grief should be! thou speak'st
      Words lacking wisdom! for the wise in heart
      Mourn not for those that live, nor those that die.
      Nor I, nor thou, nor any one of these,
      Ever was not, nor ever will not be,
      For ever and for ever afterwards.
      All, that doth live, lives always! To man's frame
      As there come infancy and youth and age,
      So come there raisings-up and layings-down
      Of other and of other life-abodes,
      Which the wise know, and fear not. This that irks—
      Thy sense-life, thrilling to the elements—
      Bringing thee heat and cold, sorrows and joys,
      'Tis brief and mutable! Bear with it, Prince!
      As the wise bear. The soul which is not moved,
      The soul that with a strong and constant calm
      Takes sorrow and takes joy indifferently,
      Lives in the life undying! That which is
      Can never cease to be; that which is not
      Will not exist. To see this truth of both
      Is theirs who part essence from accident,
      Substance from shadow. Indestructible,
      Learn thou! the Life is, spreading life through all;
      It cannot anywhere, by any means,
      Be anywise diminished, stayed, or changed.
      But for these fleeting frames which it informs
      With spirit deathless, endless, infinite,
      They perish. Let them perish, Prince! and fight!
      He who shall say, "Lo! I have slain a man!"
      He who shall think, "Lo! I am slain!" those both
      Know naught! Life cannot slay. Life is not slain!
      Never the spirit was born; the spirit shall cease to be never;
      Never was time it was not; End and Beginning are dreams!
      Birthless and deathless and changeless remaineth the spirit for ever;
      Death hath not touched it at all, dead though the house of it seems!

      Who knoweth it exhaustless, self-sustained,
      Immortal, indestructible,—shall such
      Say, "I have killed a man, or caused to kill?"

      Nay, but as when one layeth
      His worn-out robes away,
      And taking new ones, sayeth,
      "These will I wear to-day!"
      So putteth by the spirit
      Lightly its garb of flesh,
      And passeth to inherit
      A residence afresh.

      I say to thee weapons reach not the Life;
      Flame burns it not, waters cannot o'erwhelm,
      Nor dry winds wither it. Impenetrable,
      Unentered, unassailed, unharmed, untouched,
      Immortal, all-arriving, stable, sure,
      Invisible, ineffable, by word
      And thought uncompassed, ever all itself,
      Thus is the Soul declared! How wilt thou, then,—
      Knowing it so,—grieve when thou shouldst not grieve?
      How, if thou hearest that the man new-dead
      Is, like the man new-born, still living man—
      One same, existent Spirit—wilt thou weep?
      The end of birth is death; the end of death
      Is birth: this is ordained! and mournest thou,
      Chief of the stalwart arm! for what befalls
      Which could not otherwise befall? The birth
      Of living things comes unperceived; the death
      Comes unperceived; between them, beings perceive:
      What is there sorrowful herein, dear Prince?

      Wonderful, wistful, to contemplate!
      Difficult, doubtful, to speak upon!
      Strange and great for tongue to relate,
      Mystical hearing for every one!
      Nor wotteth man this, what a marvel it is,
      When seeing, and saying, and hearing are done!

      This Life within all living things, my Prince!
      Hides beyond harm; scorn thou to suffer, then,
      For that which cannot suffer. Do thy part!
      Be mindful of thy name, and tremble not!
      Nought better can betide a martial soul
      Than lawful war; happy the warrior
      To whom comes joy of battle—comes, as now,
      Glorious and fair, unsought; opening for him
      A gateway unto Heav'n. But, if thou shunn'st
      This honourable field—a Kshattriya—
      If, knowing thy duty and thy task, thou bidd'st
      Duty and task go by—that shall be sin!
      And those to come shall speak thee infamy
      From age to age; but infamy is worse
      For men of noble blood to bear than death!
      The chiefs upon their battle-chariots
      Will deem 'twas fear that drove thee from the fray.
      Of those who held thee mighty-souled the scorn
      Thou must abide, while all thine enemies
      Will scatter bitter speech of thee, to mock
      The valour which thou hadst; what fate could fall
      More grievously than this? Either—being killed—
      Thou wilt win Swarga's safety, or—alive
      And victor—thou wilt reign an earthly king.
      Therefore, arise, thou Son of Kunti! brace
      Thine arm for conflict, nerve thy heart to meet—
      As things alike to thee—pleasure or pain,
      Profit or ruin, victory or defeat:
      So minded, gird thee to the fight, for so
      Thou shalt not sin!

      Thus far I speak to thee
      As from the "Sankhya"—unspiritually—
      Hear now the deeper teaching of the Yog,
      Which holding, understanding, thou shalt burst
      Thy Karmabandh, the bondage of wrought deeds.
      Here shall no end be hindered, no hope marred,
      No loss be feared: faith—yea, a little faith—
      Shall save thee from the anguish of thy dread.
      Here, Glory of the Kurus! shines one rule—
      One steadfast rule—while shifting souls have laws
      Many and hard. Specious, but wrongful deem
      The speech of those ill-taught ones who extol
      The letter of their Vedas, saying, "This
      Is all we have, or need;" being weak at heart
      With wants, seekers of Heaven: which comes—they say—
      As "fruit of good deeds done;" promising men
      Much profit in new births for works of faith;
      In various rites abounding; following whereon
      Large merit shall accrue towards wealth and power;
      Albeit, who wealth and power do most desire
      Least fixity of soul have such, least hold
      On heavenly meditation. Much these teach,
      From Veds, concerning the "three qualities;"
      But thou, be free of the "three qualities,"
      Free of the "pairs of opposites," and free
      From that sad righteousness which calculates;
      Self-ruled, Arjuna! simple, satisfied!
      Look! like as when a tank pours water forth
      To suit all needs, so do these Brahmans draw
      Text for all wants from tank of Holy Writ.
      But thou, want not! ask not! Find full reward
      Of doing right in right! Let right deeds be
      Thy motive, not the fruit which comes from them.
      And live in action! Labour! Make thine acts
      Thy piety, casting all self aside,
      Contemning gain and merit; equable
      In good or evil: equability
      Is Yog, is piety!

      Yet, the right act
      Is less, far less, than the right-thinking mind.
      Seek refuge in thy soul; have there thy heaven!
      Scorn them that follow virtue for her gifts!
      The mind of pure devotion—even here—
      Casts equally aside good deeds and bad,
      Passing above them. Unto pure devotion
      Devote thyself: with perfect meditation
      Comes perfect act, and the right-hearted rise—
      More certainly because they seek no gain—
      Forth from the bands of body, step by step,
      To highest seats of bliss. When thy firm soul
      Hath shaken off those tangled oracles
      Which ignorantly guide, then shall it soar
      To high neglect of what's denied or said,
      This way or that way, in doctrinal writ.
      Troubled no longer by the priestly lore,
      Safe shall it live, and sure; steadfastly bent
      On meditation. This is Yog—and Peace!
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