Love

For if ye love them which love you, what thank have ye? for sinners also love those that love them.

Beloved, if God so loved us, we ought also to love one another.

What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.

From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing, have no fetters.

And men will devotedly practise charity and vows and observances, and the Brahmanas devoted to meditation and sacrifices will be of virtuous soul and always cheerful, and the rulers of the earth will govern their kingdoms virtuously, and in the Krita age, the Vaisyas will be devoted to the practices of their order. And the Brahmanas will be devoted to their six-fold duties (of study, teaching, performance of sacrifices on their own account, officiating at sacrifices performed by others, charity and acceptance of gifts), and the Kshatriyas will be devoted to feats of prowess. And Sudras will be devoted to service of the three (high) orders,

Verily affection is the root of all misery and of all fear, of joy and grief of every kind of pain. From affection spring all purposes, and it is from affection that spring the love of worldly goods! Both of these (latter) are sources of evil, though the first (our purposes) is worse than the second. And as (a small portion of) fire thrust into the hollow of a tree consumeth the tree itself to its roots, even so affection, ever so little, destroyeth both virtue and profit. He cannot be regarded to have renounced the world who hath merely withdrawn from worldly possessions. He, however, who though in actual contact with the world regardeth its faults, may be said to have truly renounced the world. Freed from every evil passion, soul dependent on nothing with such a one hath truly renounced the world. Therefore, should no one seek to place his affections on either friends or the wealth he hath earned. And so should affection for one’s own person be extinguished by knowledge. Like the lotus-leaf that is never drenched by water, the souls of men capable of distinguishing between the ephemeral and the everlasting, of men devoted to the pursuit of the eternal, conversant with the scriptures and purified by knowledge, can never be moved by affection. The man that is influenced by affection is tortured by desire; and from the desire that springeth up in his heart his thirst for worldly possessions increaseth. Verily, this thirst is sinful and is regarded as the source of all anxieties. It is this terrible thirst, fraught with sin that leaneth unto unrighteous acts. Those find happiness that can renounce this thirst, which can never be renounced by the wicked, which decayeth not with the decay of the body, and which is truly a fatal disease! It hath neither beginning nor end. Dwelling within the heart, it destroyeth creatures, like a fire of incorporeal origin.

Go ye to your homes, casting off this affection for the child.' Hearing these words of the vulture, the grief of the kinsmen seemed to abate, and placing the child on the bare ground they prepared to go away. Assuring themselves of the fact that the child had died and despairing of seeing him again, they began to retrace their steps, indulging in loud lamentations. Assured beyond doubt, and despairing of restoring the dead to life, they cast off that offspring of their race, and prepared to turn back from that spot. At this time a jackal, black as a raven, issued out of his hole and addressed those departing kinsmen, saying, 'Surely, ye that are kinsmen of that deceased child have no affection. There the sun still shineth in the sky, ye fools! Indulge your feelings, without fear. Multifarious are the virtues of the hour. This one may come back to life! Spreading a few blades of Kusa grass on the ground and abandoning that dear child on the crematorium, why do ye go away with hearts of steel and casting off every affection for the darling? Surely, ye have no affection for that sweet-speeched child of tender years, whose words, as soon as they left his lips, used to gladden you greatly. Behold the affection that even birds and beasts bear towards their offspring. Theirs is no return for bringing up their young ones. Like the sacrifices of the Rishis (that are never undertaken from desire of fruit or rewards) the affection of quadrupeds of birds and insects, bears no reward in heaven. Though delighting in their children, they are never seen to derive any benefit from the latter either here or hereafter. Yet they cherish their young ones with affection. Their children, growing up, never cherish them in age. Yet are not they grieved when they do not behold their little ones? Where, indeed, is affection to be seen in human beings that they would own the influence of grief?[448] Where would you go leaving here this child who is the perpetuator of his race?

1. Clinging to the ground thou didst grow, (O plant), that producest bliss for me; a hundred branches extend from thee, three and thirty grow down from thee: with this plant of a thousand leaves thy heart do I parch. 2. Thy heart shall parch (with love) for me, and thy mouth shall parch (with love for me)! Languish, moreover, with love for me, with parched mouth pass thy days! 3. Thou that causest affection, kindlest (love), brown, lovely (plant), draw (us) together; draw together yonder woman and myself, our hearts make the same! 4. As the mouth of him that hath not drunk dries tip, thus languish thou with love for me, with parched mouth pass thy days! 5. As the Ichneumon tears the serpent, and joins him together again, thus, O potent (plant), join together what hath been torn by love!

1. This yearning love comes from the Apsaras, the victorious, imbued with victory. Ye gods, send forth the yearning love: may yonder man burn after me! 2. My wish is, he shall long for me, devoted he shall long for me! Ye gods, send forth the yearning love: may yonder man burn after me! 3. That yonder man shall long for me, (but) I for him nevermore, ye gods, send forth the yearning love: may yonder man burn after me! 4. Do ye, O Maruts, intoxicate him (With love); do thou, O mid-air, intoxicate him; do thou, O Agni, intoxicate him! May yonder man burn after me!

1. Love's consuming longing, together with yearning, which the gods have poured into the waters, that do I kindle for thee by the law of Varuna! 2. Love's consuming longing, together with yearning, which the all-gods (visve devâh) have poured into the waters, that do I kindle for thee by the law of Varuna! 3. Love's consuming longing, together with yearning, which Indrâni has poured into the waters, that do I kindle for thee by the law of Varuna! 4. Love's consuming longing, together with yearning, which Indra and Agni have poured into the waters, that do I kindle for thee by the law of Varuna! 5. Love's consuming longing, together with yearning, which Mitra and Varuna have poured into the waters, that do I kindle for thee by the law of Varuna!

So, Lakshman, if my large-eyed dear, The child of Janak still were here, She, by love's thrilling influence led, Upon my breast would lay her head. These blooms I gathered from the bough Without my love are useless now. A thousand blossoms fair to see With passing glory clothe each tree That hangs its cluster-burthened head Now that the dewy months(528) are fled, But, followed by the bees that ply Their fragrant task, they fall and die. A thousand birds in wild delight Their rapture-breathing notes unite; Bird calls to bird in joyous strain, And turns my love to frenzied pain. O, if beneath those alien skies, There be a spring where Sita lies, I know my prisoned love must be Touched with like grief, and mourn with me. But ah, methinks that dreary clime Knows not the touch of spring's sweet time. How could my black eyed love sustain, Without her lord, so dire a pain? Or if the sweet spring come to her In distant lands a prisoner, How may his advent and her met On every side with taunt and threat? Ah, if the springtide's languor came With soft enchantment o'er my dame, My darling of the lotus eye, My gently speaking love, would die; For well my spirit knows that she Can never live bereft of me With love that never wavered yet My Sita's heart, on me is set, Who, with a soul that ne'er can stray, With equal love her love repay. In vain, in vain the soft wind brings Sweet blossoms on his balmy wings; Delicious from his native snow, To me like fire he seems to glow. O, how I loved a breeze like this When darling Sita shared the bliss! But now in vain for me it blows To fan the fury of my woes. That dark-winged bird that sought the skies Foretelling grief with warning cries, Sits on the tree where buds are gay, And pours glad music from the spray. That rover of the fields of air Will aid my love with friendly care, And me with gracious pity guide To my large-eyed Videhan's side.

The blooms of bright Asokas(526) where The song of wild bees fills the air, And the soft whisper of the boughs Increase my longing for my spouse. The vernal flush of flower and spray Will burn my very soul away. What use, what care have I for life If I no more may see my wife Soft speaker with the glorious hair, And eyes with silken lashes fair? Now is the time when all day long The Koils fill the woods with song. And gardens bloom at spring's sweet touch Which my beloved loved so much. Ah me, Sumitra's son, the fire Of sorrow, sprung from soft desire, Fanned by the charms the spring time shows, Will burn my heart and end my woes, Whose sad eyes look on each fair tree, But my sweet love no more may see. Ah me, Ah me, from hour to hour Love in my soul will wax in power, And spring, upon whose charms I gaze, Whose breath the heat of toil allays, With thoughts of her for whom I strain My hopeless eyes, increase my pain. As fire in summer rages through The forests thick with dry bamboo, So will my fawn eyed love consume My soul o'erwhelmed with thoughts of gloom. Behold, beneath each spreading tree The peacocks dance(527) in frantic glee, And, stirred by all the gales that blow, Their tails with jewelled windows glow, Each bird, in happy love elate, Rejoices with his darling mate. But sights like these of joy and peace My pangs of hopeless love increase. See on the mountain slope above The peahen languishing with love. Behold her now in amorous dance Close to her consort's side advance. He with a laugh of joy and pride Displays his glittering pinions wide; And follows through the tangled dell The partner whom he loves so well. Ah happy bird! no giant's hate Has robbed him of his tender mate; And still beside his loved one he Dances beneath the shade in glee. Ah, in this month when flowers are fair My widowed woe is hard to bear. See, gentle love a home may find In creatures of inferior kind. See how the peahen turns to meet Her consort now with love-drawn feet.

Thus loved and honoured by the king, The glorious Brahman Rishyasring Passed in that royal town his life With Santa his beloved wife."

Who hateth nought Of all which lives, living himself benign, Compassionate, from arrogance exempt, Exempt from love of self, unchangeable By good or ill; patient, contented, firm In faith, mastering himself, true to his word, Seeking Me, heart and soul; vowed unto Me,-- That man I love! Who troubleth not his kind, And is not troubled by them; clear of wrath, Living too high for gladness, grief, or fear, That man I love! Who, dwelling quiet-eyed,[FN#25] Stainless, serene, well-balanced, unperplexed, Working with Me, yet from all works detached, That man I love! Who, fixed in faith on Me, Dotes upon none, scorns none; rejoices not, And grieves not, letting good or evil hap Light when it will, and when it will depart, That man I love! Who, unto friend and foe Keeping an equal heart, with equal mind Bears shame and glory; with an equal peace Takes heat and cold, pleasure and pain; abides Quit of desires, hears praise or calumny In passionless restraint, unmoved by each; Linked by no ties to earth, steadfast in Me, That man I love! But most of all I love Those happy ones to whom 'tis life to live In single fervid faith and love unseeing, Drinking the blessed Amrit of my Being!

I am alike for all! I know not hate, I know not favour! What is made is Mine! But them that worship Me with love, I love; They are in Me, and I in them!

Devoted--with a heart grown pure, restrained In lordly self-control, forgoing wiles Of song and senses, freed from love and hate, Dwelling 'mid solitudes, in diet spare, With body, speech, and will tamed to obey, Ever to holy meditation vowed, From passions liberate, quit of the Self, Of arrogance, impatience, anger, pride; Freed from surroundings, quiet, lacking nought-- Such an one grows to oneness with the BRAHM; Such an one, growing one with BRAHM, serene, Sorrows no more, desires no more; his soul, Equally loving all that lives, loves well Me, Who have made them, and attains to Me. By this same love and worship doth he know Me as I am, how high and wonderful, And knowing, straightway enters into Me. And whatsoever deeds he doeth--fixed In Me, as in his refuge--he hath won For ever and for ever by My grace Th' Eternal Rest! So win thou! In thy thoughts Do all thou dost for Me! Renounce for Me! Sacrifice heart and mind and will to Me! Live in the faith of Me! In faith of Me All dangers thou shalt vanquish, by My grace; But, trusting to thyself and heeding not, Thou can'st but perish! If this day thou say'st, Relying on thyself, "I will not fight!" Vain will the purpose prove! thy qualities Would spur thee to the war. What thou dost shun, Misled by fair illusions, thou wouldst seek Against thy will, when the task comes to thee Waking the promptings in thy nature set. There lives a Master in the hearts of men Maketh their deeds, by subtle pulling--strings, Dance to what tune HE will. With all thy soul Trust Him, and take Him for thy succour, Prince! So--only so, Arjuna!--shalt thou gain-- By grace of Him--the uttermost repose, The Eternal Place!

With this he should sacrifice who is being practised against; if these deities eat his food, men eat his also. Rajana Kauneya went to Kratujit Janaki for a cure for eyesight; for him he offered this sacrifice, to Agni, the blazing, a cake on eight potsherds, to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; verily thereby he bestowed sight upon him. For him who desires sight he should offer this sacrifice, to Agni, the blazing, a cake on eight potsherds; to Surya an oblation, to Agni, the blazing, a cake on eight potsherds; by the eye of Agni men see [1], (by the eye) of the sun the gods; verily he has recourse to Agni and Surya with their own share; verily they bestow sight upon him; he becomes possessed of sight. In that there are two for Agni, he restores his eyes for him; in that there is (an oblation) for Surya, (he restores) his nose; the two for Agni are on either side of that for Surya; therefore the two eyes are on either side of the nose, therefore by the nose the eyes are separated. The Yajya, and the Anuvakya, are alike, for the eye is alike; (verily it serves) for prosperity. 'Up that god that knoweth all', 'Seven bays in thy chariot', 'The radiant countenance of the gods hath arisen', (with these words) he offers lumps; verily he gives sight to him; what was his, that (is his again). a Thou art secure; may I be secure among my equals, wise, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth; thou art secure; may I be secure among my equals, dread, a guardian, a gainer of wealth. b Thou art affection; O ye gods of affection, those equals, youths, of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail! Thou [1] art affection; O ye gods of affection, the women of one mind, them I love with my heart; may they love me with their hearts; make them of one mind with me; hail!

Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.

Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment!

Save such of them as are Thy perfectly devoted slaves.

2 In love thou madest Usas glow, in love thou madest Surya shine. 3 The heaven with streams of golden hue, earth with her tints of green and gold− 4 When born to life the golden Bull illumines all the realm of light. 5 The bright, the well−loved thunderbolt, girt with the bright, Indra disclosed,

2 For thou art offering−bearer and loved messenger, the charioteer of sacrifice: 3 As messenger we choose to−day Agni the good whom many love, 4 Him noblest and most youthful, richly worshipped guest, dear to the men who offer gifts, 5 Thee, Agni, will I glorify, deathless nourisher of the world, 6 Tell good things to thy praiser, O most youthful God, as richly worshipped, honey−tongued, 7 For the men, Agni, kindle thee as all possessor and as Priest; 8 At dawn of day, at night, Usas and Savitar, the Asvins, Bhaga, Agni's self: 9 For, Agni, Lord of sacrifice and messenger of men art thou: 10 Thou shonest forth, O Agni, after former dawns, all visible, O rich in light. 11 Like Manu, we will stablish thee, Agni, performer of the rite, 12 When as the Gods' High Priest, by many loved, thou dost their mission as their nearest Friend, 13 Heat−, Agni, who hast ears to hear, with all thy train of escort Gods; 14 Let those who strengthen Law, who bountiUly give, the life−tongued Maruts, hear our praise. 2 Agni, the Gods who understand give ear unto the worshipper: 3 O Jatavedas, great in act, hearken thou to Praskanva's call, 4 The sons of Priyamedha skilled in lofty praise have called for help 5 Hear thou, invoked withholy oil, bountiful giver of rewards, 6 O Agni, loved by many, thou of fame most wondrous, in their homes 7 Thee, Agni, best to find out wealth, most widely famous, quick to hear, 8 Singers with Soma pressed have made thee, Agni, hasten to the feast, 9 Good, bounteous, Son of Strength, this day seat here on sacred grass the Gods 10 Bring with joint invocations thou, O Agni, the celestial host:

2 For this his mighty deed is Visnu lauded, like some wild beast, dread, prowling, mountain−roaming; 3 Let the hymn lift itself as strength to Visnu, the Bull far−striding, dwelling on the mountains, 4 Him whose three places that are filled with sweetness, imperishable, joy as it may list them, 5 May I attain to that his well−loved mansion where men devoted to the Gods are happy. 6 Fain would we go unto your dwelling−places where there are many−horned and nimble oxen,

Then he: “O prince! allied in blood and fame, Dearer than all that own a brother’s name; Of all that Hecuba to Priam bore, Long tried, long loved: much loved, but honoured more! Since you, of all our numerous race alone Defend my life, regardless of your own.”

With great Euphemus the Ciconians move, Sprung from Trœzenian Ceüs, loved by Jove.

“Why calls my friend? thy loved injunctions lay; Whate’er thy will, Patroclus shall obey.”

The great Tao (or way) is very level and easy; but people love the by-ways.

In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.