You know, Ram Dass would keep a photo of his Guru next to a photo of the politician that most enraged/saddened him, and he was practice a Love Meditation where he would start with his Guru, and then try to feel the Same Love for the the politician who disgusted him.
We are all God, playing different characters in the temporary dream... some heroes, some villains (which can be different depending on who ask..)
🙏🏻
Krishna and Arjuna speak of war in the Bhagavad Gita
This is a selection from the Bhagavad Gita, the most important part of the Mahabharata. Krishna, a god, has accompanied Arjuna, our hero and a warrior, into battle.
There [on the battlefield] Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and comrades. (1.26)
Seeing fathers-in-law, all those kinsmen, and other dear ones standing in the ranks of the two armies, (1.27)
Arjuna was overcome with great compassion and sorrowfully said: O Krishna, seeing my kinsmen standing with a desire to fight, (1.28)
My limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.29)
The bow, Gaandeeva, slips from my hand and my skin intensely burns. My head turns, I am unable to stand steady and, O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)
I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? (1.32)
Because all those, for whom we desire kingdom, enjoyments, and pleasures, are standing here for the battle, giving up their lives and wealth. (1.33)
Teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives. (1.34)
I do not wish to kill them, who are also about to kill, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.35)
O Lord Krishna, what pleasure shall we find in killing the sons of Dhritaraashtra? Upon killing these felons we shall incur sin only. (1.36)
Therefore, we should not kill our brothers, the sons of Dhritaraashtra. How can we be happy after killing our kinsmen, O Krishna? (1.37)
Though they, blinded by greed, do not see evil in the destruction of the family, or sin in being treacherous to friends. (1.38)
Why shouldn't we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.39)
With the destruction of the family, the eternal family traditions are destroyed, and immorality prevails due to the destruction of family traditions. (1.40)
And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, social problems arise. (1.41)
This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded when deprived of ceremonial offerings of rice-ball and water. (1.42)
The everlasting qualities of Varna and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43) (Note: Varna means color, or the make up and the hue of mind; a social division or order of society such as caste in India.)
We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)
Alas! We are ready to commit a great sin by striving to slay our kinsmen because of greed for the pleasures of the kingdom. (1.45)
It would be far better for me if the sons of Dhritaraashtra should kill me with their weapons in battle while I am unarmed and unresisting. (1.46)
Having said this in the battle field and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)
Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)
The Supreme Lord [Krishna] said: How has the dejection come to you at this juncture? This is not fit for an Aryan (or the people of noble mind and deeds). It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)
Do not become a coward, O Arjuna, because it does not befit you. Shake off this weakness of your heart and get up (for the battle), O Arjuna. (2.03)
Arjuna said: How shall I strike Bheeshma and Drona, who are worthy of my worship, with arrows in battle, O Krishna? (2.04)
It would be better, indeed, to live on alms in this world than to slay these noble gurus, because, by killing them I would enjoy wealth and pleasures stained with (theirs) blood. (2.05)
Neither do we know which alternative (to beg or to kill) is better for us, nor do we know whether we shall conquer them or they will conquer us. We should not even wish to live after killing the sons of Dhritaraashtra who are standing in front of us. (2.06)
My heart is overcome by the weakness of pity, and my mind is confused about Dharma. I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (2.07) (Dharma may be defined as the eternal law governing, upholding, and supporting the creation and the world order. It also means duty, righteousness, ideal conduct, moral principles, and truth. Adharma is an antonym to Dharma. Expert guidance should be sought during the moment of crisis.)
I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over the gods will remove the sorrow that is drying up my senses. (2.08)
After speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)
O King, Lord Krishna, as if smiling, spoke these words to the despondent Arjuna in the midst of the two armies. (2.10)
The Supreme Lord said: You grieve for those who are not worthy of grief, and yet speak the words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)
There was never a time when I, you, or these kings did not exist; nor shall we ever cease to exist in the future. (2.12)
Just as the Atma acquires a childhood body, a youth body, and an old age body during this life, similarly Atma acquires another body after death. The wise are not deluded by this. (2.13) (Atma or Atman means consciousness, spirit, soul, self, the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly our thoughts, intellect, emotions, and psyche exist in Atma, the space of consciousness. Atma cannot be perceived by the senses, because, the senses abide in Atma.)
The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, (learn to) endure them, O Arjuna. (2.14)
Because the calm person, who is not afflicted by these feelings and is steady in pain and pleasure, becomes fit for immortality, O Arjuna. (2.15)
There is no nonexistence of the Sat (or Atma) and no existence of the Asat. The reality of these two is indeed certainly seen by the seers of truth. (2.16) (Sat exists at all times -- past, present, and future. Atma is called Sat. Asat is a notion that does not exist at all (like the horn of a rabbit, or the water in a mirage). The one that has a beginning and an end is neither Sat nor Asat. The body is neither Sat nor Asat, or both Sat and Asat, because, it has a temporary existence. Mithya is the one that appears Sat at first sight, but is really Asat. Body, like the universe or Jagat, is called Mithya.)
Know That, by which all this (universe) is pervaded, to be indestructible. No one can destroy the indestructible (Atma) . (2.17)
Bodies of the eternal, imperishable, and incomprehensible soul are said to be perishable. Therefore, fight, O Arjuna. (2.18)
The one who thinks that Atma is a slayer, and the one who thinks that Atma is slain, both are ignorant, because Atma neither slays nor is slain. (2.19)
The Atma is neither born nor does it die at any time, nor having been it will cease to exist again. It is unborn, eternal, permanent, and primeval. The Atma is not destroyed when the body is destroyed. (2.20)
O Arjuna, how can a person who knows that the Atma is indestructible, eternal, unborn, and imperishable, kill anyone or cause anyone to be killed? (2.21)
Just as a person puts on new garments after discarding the old ones, similarly Atma acquires new bodies after casting away the old bodies. (2.22)
Weapons do not cut this Atma, fire does not burn it, water does not make it wet, and the wind does not make it dry. (2.23)
This Atma cannot be cut, burned, wetted, or dried up. It is eternal, all pervading, unchanging, immovable, and primeval. (2.24)
The Atma is said to be unmanifest, unthinkable, and unchanging. Knowing this Atma as such you should not grieve. (2.25)
If you think that this (body) takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. (2.26)
Because, death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.27)
All beings, O Arjuna, are unmanifest before birth and after death. They are manifest between the birth and the death only. What is there to grieve about? (2.28)
Some look upon this Atma as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it no one actually knows it. (2.29)
O Arjuna, the Atma that dwells in the body of all (beings) is eternally indestructible. Therefore, you should not mourn for any body. (2.30)
Considering also your duty as a warrior you should not waver. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)
Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)
If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)
People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)
The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)
Your enemies will speak many unmentionable words and scorn your ability. What could be more painful than this? (2.36)
You will go to heaven if killed, or you will enjoy the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)
Treating pleasure and pain, gain and loss, victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin.