Strength

g Protect my expiration; protect my inspiration; protect my cross breathing; make eye to shine widely; make my ear to hear. h Make thick the waters; quicken the plants; protect bipeds; help quadrupeds; from sky make rain to start. a (Thou art) the calf of eighteen months in strength, the Tristubh metre; the two- year-old in strength, the Viraj metre; the two-and-a-half year-old in strength, the Gayatri metre; the three-year-old in strength, the Usnih metre; the four-year-old in strength, the Anustubh metre; the draught ox in strength, the Brhati metre; the bull in strength, the Satobrhati metre; the bullock in strength, the Kakubh metre; the milch cow in strength, the Jagati metre; the beast of burden in strength, the Pankti metre; the goat in strength, the spacious metre; the ram in strength, the slow metre; the tiger in strength, the unassailable metre; the lion in strength, the covering metre; the support in strength, the overlord metre; the lordly power in strength, the delight-giving metre; the all-creating in strength, the supreme lord metro; the head in strength, the Prajapati metre. a O Indra and Agni, do ye two make firm The brick that quaketh not; And let it with its back repel The sky and earth and atmosphere. b Let Viçvakarman place thee in the ridge of the atmosphere, encompassing, expanding, resplendent, possessing the sun, thee that dost illumine the sky, the earth, the broad atmosphere, support the atmosphere, make firm the atmosphere, harm not the atmosphere; for every expiration, inspiration, cross-breathing, out- breathing, support, movement; let Vayu protect thee with great prosperity, with a covering [1] most healing; with that deity do thou sit firm in the manner of c Thou art the queen, the eastern quarter; thou art the ruling, the southern quarter; thou art the sovereign, the western quarter; thou art the self-ruling, the northern quarter; thou art the lady paramount, the great quarter.

The Special Sacrifices Prajapati created offspring. On their creation Indra and Agni hid them away. Prajapati reflected, 'Indra and Agni have hidden away from me offspring.' He then perceived this offering to Indra and Agni on eleven potsherds, and offered it, and the two (gods) restored offspring to him. Indra and Agni indeed conceal his offspring, who being fit for offspring, yet obtains not offspring; so let a man who desires offspring offer a sacrifice to Indra, and Agni on eleven potsherds. Verily Indra and Agni [1] he has recourse to with their own share; verily they make manifest offspring to him, he obtains offspring. He should make an offering to Indra and Agni on eleven potsherds who has a dispute about a field or with his neighbours. Verily Indra and Agni he has recourse to with their own share, by means of them he over powers the power and strength of his rival, he overcomes the evil foe. Now power and strength depart from him who advances to battle; let him who is about to advance to battle offer to Indra and Agni an offering on eleven potsherds [2]. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him; with power and strength he approaches the battle and conquers in it. Now power and strength is he bereft of who wins a battle; let him who has won a battle make an offering to Indra and Agni on eleven potsherds. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him [3], he is not bereft of power and strength. Now power and strength depart from him who goes to the assembly; let him who is about to go to the assembly make an offering to Indra and Agni on eleven potsherds. Verily Indra and Agni he has recourse to with their own share; verily they two place power and strength in him, with power and strength he goes to the assembly. Let him next offer an oblation to Pusan.

The gods and the Asuras were in conflict; the Gayatri, grasping and taking their force, might, power, strength, offspring, and cattle, remained away; they reflected, I Whomsoever of us she shall resort to, they shall become this (world)'; they hailed her in rivalry, 'O All worker', said the gods; 'O Deceiver', said the Asuras; neither did she resort to. The gods saw this formula, 'Thou art force, thou art strength, thou art might [1], thou are blazing, thou art by name the home of the gods, thou art all, of all life thou art everything, thou art of every life, the overcoming.' (So saying) the gods appropriated the force, might, power, strength, offspring, and cattle of the Asuras. Because the Gayatri remained away, therefore they style this offering the Gayatri; the Gayatri is the year, so the year remained away; because the gods thereby appropriated the force, might, power, strength [2], offspring, and cattle of the Asuras, therefore they style this offering the gatherer. He who has foes should in conflict sacrifice with this offering. To Agni, the gatherer, he should offer a cake on eight potsherds; this when cooked and put in place he should stroke with this formula; verily he appropriates the force, might, power, strength, offspring, and cattle of his foe; he prospers with himself, his foe is defeated. Prajapati created offspring; they created went away from him; where they stayed, thence sprung the bean. Those he followed with Brhaspati; Brhaspati said, 'With this will I go before thee, then shall offspring have resort to thee.' He went before him; then indeed did offspring resort to Prajapati. For him who desires offspring he should offer this oblation of beans to Prajapati verily he has recourse to Prajapati with his own share [1]; verily he produces offspring for him.

Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.

Finally, my brethren, be strong in the Lord, and in the power of his might.

Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.

"'Dhritarashtra said, "O best of kings, thou shouldst also reflect properly on war and peace. Each is of two kinds. The means are various, and the circumstances also, under which war or peace may be made, are various, O Yudhishthira.[18] O thou of Kuru's race, thou shouldst, with coolness, reflect on the two (viz., thy strength and weakness) with regard to thyself. Thou shouldst not suddenly march against a foe that is possessed of contented and healthy soldiers, and that is endued with intelligence. On the other hand, thou shouldst think carefully of the means of vanquishing him.[19] Thou shouldst march against a foe that is not provided with contented and healthy combatants. When everything is favourable, the foe may be beaten. After that, however, the victor should retire (and stay in a strong position). He should next cause the foe to be plunged into various calamities, and sow dissensions among his allies. He should afflict the foe and inspire terror in his heart, and attacking him weaken his forces. The king, conversant with the scriptures that marches against a foe, should think of the three kinds of strength, and, indeed, reflect on his own strength and of his foe.[20] Only that king, O Bharata, who is endued with alacrity, discipline, and strength of counsels, should march against a foe. When his position is otherwise, he should avoid defensive operations.[21] The king should provide himself with power of wealth, power of allies, power of foresters, power of paid soldiery, and power of the mechanical and trading classes, O puissant one.[22] Among all these, power of allies and power of wealth are superior to the rest. The power of classes and that of the standing army are equal. The power of spies is regarded by the king as equal in efficacy to either of the above, on many occasions, when the time comes for applying each. Calamity, O king, as it overtakes rulers should be regarded as of many forms.

"'Bhishma continued, "Thus addressed, the Salmali laughed in derision and replied, saying, 'O god of the wind, thou art angry with me. Do not forbear showing the extent of thy might. Do thou vomit all thy wrath upon me. By giving way to thy wrath, what wilt thou do to me? Even if thy might had been thy own (instead of being derived), I would not still have been afraid of thee. I am superior to thee in might. I should not be afraid of thee. They are really strong in understanding. They, on the other hand, are not to be regarded strong that are possessed of only physical strength.' Thus addressed, the Wind-god said, 'Tomorrow I shall test thy strength.' After this, night came. The Salmali, concluding mentally what the extent is of the Wind's might and beholding his own self to be inferior to the god, began to say to himself, 'All that I said to Narada is false. I am certainly inferior in might to the Wind. Verily, he is strong in his strength. The Wind, as Narada said, is always mighty. Without doubt, I am weaker than other trees. But in intelligence no tree is my equal. Therefore, relying upon my intelligence I shall look at this fear that arises from the Wind. If the other trees in the forest all rely upon the same kind of intelligence, then, verily, no injury can result to them from the god of the Wind when he becomes angry. All of them. however, are destitute of understanding, and, therefore, they do not know, as I know, why or how the Wind succeeds in shaking and tearing them up.'"'"

"'Bhishma said, "In this connection, persons acquainted with the scriptures declare this text in respect of duty, viz., for a Kshatriya possessed of intelligence and knowledge, (the earning of) religious merit and (the acquisition of) wealth, constitute his obvious duties. He should not, by subtle discussions on duty and unseen consequences in respect of a future world, abstain from accomplishing those two duties. As it is useless to argue, upon seeing certain foot-prints on the ground, whether they are wolf's or not, even so is all discussion upon the nature of righteousness and the reverse. Nobody in this world ever sees the fruits of righteousness and unrighteousness. A Kshatriya, therefore, should seek the acquisition of power. He that is powerful is master of everything. Wealth leads to the possession of an army. He that is powerful[404] obtains intelligent advisers. He that is without wealth is truly fallen. A little (of anything in the world) is regarded as the dirty remnant of a feast.[405] If a strong man does even many bad acts, nobody, through fear, says or does anything (for censuring or checking him). If Righteousness and Power be associated with Truth, they can then rescue men from great perils. If, however, the two be compared, Power will appear to be superior to Righteousness. It is from Power that Righteousness springs. Righteousness rests upon Power as all immobile things upon the earth. As smoke depends upon the wind (for its motion), even so Righteousness depends upon Power. Righteousness which is the weaker of the two depends for its support upon a tree. Righteousness is dependent on them that are powerful even as pleasure is dependent upon them that are given to enjoyment. There is nothing that powerful men cannot do. Everything is pure with them that are powerful. A powerless man, by committing evil acts can never escape. Men feel alarmed at his conduct even as they are alarmed at the appearance of a wolf.

Sugriva spoke inflamed with ire, Scanned Rama with a glance of fire, Pondered a while in silent mood. And thus again his speech renewed: "All lands with Bali's glories ring, A valiant, strong, and mighty king; In conscious power unused to yield, A hero first in every field. His wondrous deeds his might declare, Deeds Gods might scarcely do or dare; And on this power reflecting still I roam on Rishyamuka's hill. Awed by my brother's might I rove, In doubt and fear, from grove to grove, While Hanuman, my chosen friend, And faithful lords my steps attend; And now, O true to friendship's tie, I hail in thee my best ally. My surest refuge from my foes, And steadfast as the Lord of Snows. Still, when I muse how strong and bold Is cruel Bali, evil-souled, But ne'er, O chief of Raghu's line, Have seen what strength in war is thine, Though in my heart I may not dare Doubt thy great might, despise, compare, Thoughts of his fearful deeds will rise And fill my soul with sad surmise. Speech, form, and trust which naught may move Thy secret strength and glory prove, As smouldering ashes dimly show The dormant fires that live below."

Then thus the Brahman saint replied To her whose heart with woe was tried, And grieving for his favourite's sake, As to a suffering sister spake: "I leave thee not: dismiss the thought; Nor, duteous, hast thou failed in aught. This king, o'erweening in the pride Of power, has reft thee from my side. Little, I ween, my strength could do 'Gainst him, a mighty warrior too. Strong, as a soldier born and bred,-- Great, as a king whom regions dread. See! what a host the conqueror leads, With elephants, and cars, and steeds. O'er countless bands his pennons fly; So is he mightier far than I." He spoke. Then she, in lowly mood, To that high saint her speech renewed: "So judge not they who wisest are: The Brahman's might is mightier far. For Brahmans strength from Heaven derive, And warriors bow when Brahmans strive. A boundless power 'tis thine to wield: To such a king thou shouldst not yield, Who, very mighty though he be,-- So fierce thy strength,--must bow to thee. Command me, Saint. Thy power divine Has brought me here and made me thine; And I, howe'er the tyrant boast, Will tame his pride and slay his host." Then cried the glorious sage: "Create A mighty force the foe to mate."

The hermits, whom that sight had awed, Extolled the saint, with hymn and laud: "Thy power, O Sage, is ne'er in vain: Now with thy might thy might restrain. Be gracious, Master, and allow The worlds to rest from trouble now; For Visvamitra, strong and dread, By thee has been discomfited."

1 MAKE glad with songs that Ram whom many men invoke, worthy of songs of praise, Indra, the sea of 2 As aids the skilful Rbhus yearned to Indra strong to save, who fills mid−air, encompassed round with 3 Thou hast disclosed the kine's stall for the Angirases, and made a way for Atri by a hundred doors. 4 Thou hast unclosed the prisons of the waters; thou hast in the mountain seized the treasure rich in gifts. 5 With wondrous might thou blewest enchanter fiends away, with powers celestial those who called on th 6 Thou savedst Kutsa when Susna was smitten down; to Atithigva gavest Sambara for a prey. 7 All power and might is closely gathered up in thee; thy bounteous spirit joys in drinking Soma juice. 8 Discern thou well Aryas and Dasyus; punishing the lawless give them up to him whose grass is strewn. 9 Indra gives up the lawless to the pious man, destroying by the Strong Ones those who have no strength. 10 The might which Usana hath formed for thee with might rends in its greatness and with strength both 11 When Indra hath rejoiced with Kavya Usana, he mounts his steeds who swerve wider and wider yet. 12 Thou mountest on thy car amid strong Soma draughts: Saryata brought thee those in which thou hast 13 To old Kaksivin, Soma−presser, skilled in song, O Indra, thou didst give the youthful Vrcaya. 14 The good man's refuge in his need is Indra, firm as a doorpost, praised among the Pajras. 15 To him the Mighty One, the self−resplendent, verily strong and great, this praise is uttered.

2 The bowl made Indra swift to gather booty, the High, the Lofty, Youthful, Undecaying, 3 Stretch out those hands of thine, extend to us−ward thy wide capacious arms, and grant us glory. 4 Now, fain for strength, let us invite your Indra hither, who lieth hidden with his Heroes,− 5 With steadfast laws, wealth−giver, strong through Soma, he hath much fair and precious food to feed us 6 Bring unto us the mightiest might, O Hero, strong and most potent force, thou great Subduer! 7 Bring us, grown mighty in its strength, O Indra, thy friendly rapturous joy that wins the battle, 8 Indra, bestow on us the power heroic skilled and exceeding strong, that wins the booty, 9 Let thine heroic strength come from behind us, before us, from above us or below us. 10 With most heroic aid from thee, like heroes Indra, may we win wealth by deeds glory. 11 The Bull, whose strength hath waxed, whom Maruts follow, free−giving Indra, the Celestial Ruler, 12 Give up the people who are high and haughty to these men and to me, O Thunder−wielder! 13 Through these thy friendships, God invoked of many! may we be victors over every foeman.

2 They who with might were manifest, and who willingly by their own knowledge told it forth, Evayamar 3 Who by the psalm they sing are heard, from lofty heaven, the strong, the brightly shining Ones, 4 He of the Mighty Stride forth strode, Evayamarut, out of the spacious dwelling−place, their home in 5 Like your tremendous roar, the rainer with light flashing, strong, speeding, hath made all tremble, 6 Unbounded is your greatness, ye of mighty power: may your bright vigour be our aid, Evayamarut; 7 So may the Rudras, mighty warriors, Evayamarut, with splendid brilliancy, like fires, be our protectors; 8 Come in a friendly spirit, come to us, O Maruts, and hear his call who praises you, Evayamarut. 9 Come to our sacrifice, ye Hnly Ones, to bless it, and, free from demons, hear our call, Evayamarut.

1. Sing this, beside the flowing juice, to him your hero, much-invoked, To please him as a mighty Bull 2. O Satakratu Indra, now rejoice with that carouse of thine Which is most glorious of all! 3. Ye cows, protect the fount: the two mighty ones bless the sacrifice. The handles twain are wrought of gold. 4. Sing praises that the horse may come; sing, Srutakaksha, that the cow May come, that Indra's might may come 5. We make this Indra very strong to strike, the mighty Vritra dead: A vigorous hero shall he be. 6. Based upon strength and victory and power, O Indra, is thy birth: Thou, mighty one! art strong indeed, 7. The sacrifice made Indra great when he unrolled the earth, and made Himself a diadem in heaven. 8. If I, O Indra, were, like thee, the single ruler over wealth My worshipper should be rich in kine. 9. Pressers, blend Soma juice for him, each draught most excellent, for him The brave, the hero, for his joy. 10. Here is the Soma juice expressed. O Vasu, drink till thou art full: Undaunted God, we give it thee

1. Flow forth, O Soma, flow thou onward, sweet to Indra's Mitra's, Pushan's, Bhaga's taste. 2. Run forth to battle, conquering the Vritras; thou speedest to quell the foes like one exacting debts. 3. Flow onward, Soma, as a mighty sea, as Father of the Gods, to every form. 4. Flow onward, Soma, flow for mighty strength, as a strong courser, bathed, to win the prize. 5. Fair Indu hath flowed on for rapturous joy, sage, for good fortune, in the waters' lap. 6. In thee, effused. O Soma, we rejoice ourselves for great supremacy in fight: Thou, Pavamana, enterest into mighty deeds. 7. Who are these radiant men in serried rank, Rudra's young heroes, too, with noble steeds? 8. Agni, with hymns may we now accomplish that which thou lovest, Strength, like a horse, auspicious strength with service. 9. The strong youths have come forth to view, to show their strength, God Savitar's quickening energy: Ye warrior horsemen, win the heavens. 10. Soma, flow splendid with thy copious stream in due succession through the ample fleece. DECADE I. Indra 1. Giver from all sides, bring to us from every side, thou whom as strongest we entreat! 2. This Brahman, comer at due time, named Indra, is renowned and praised. 3. The Brahmans with their hymns exalting Indra increased his strength that he might slaughter 4. Anavas wrought a chariot for thy courser, and Tvashtar, much-invoked! the bolt that gitters: 5. Rest, wealth to him who longs for wealth! the riteless stirs not his love nor wins his way to riches. 6. The cows are ever pure and all-supporting, the Gods are ever free from stain and blemish. 7. With all thy beauty come! The kine approaching with full udders follow on thy path. 8. May we, inhabiting a meath-rich dwelling, increase our wealth, and think of thee, O Indra! 9. The Maruts with fair hymns chant out their praise-song: this Indra, famed and youthful, shouts accordant. 10. Sing to your Indra, mightiest Vritra-slayer, sing to the Sage the song that he accepteth!

1. Tossing about, the active ones came nigh to Indra at his birth, Winning themselves heroic might. 2. Never, O Gods, do we offend, nor are we ever obstinate We walk as holy texts command. 3. Evening is come: sing loudly thou Atharvan's nobly singing son: Give praise to Savitar the God! 4. Now Morning with her earliest light shines forth, dear daughter of the Sky: High, Asvins, I extol your praise. 5. Armed with the bones of dead Dadhyach, Indra, with unresisted might The nine-and-ninety Vritras slew. 6. Come, Indra, and delight thee with the juice at all our Soma feasts, Protector, mighty in thy strength 7. O thou who slayest Vritras, come, O Indra, hither to our side, Mighty one, with thy mighty aids! 8. That might of his shone brightly forth when Indra brought together, like A skin, the worlds of heaven and earth, 9. This is thine own Thou drawest near, as turns a pigeon to his mate: Thou carest, too, for this our prayer. 10. May Vata breathe his balm on us, healthful, delightful to our heart: May he prolong our days of life

transmission of disease. 1. In the essence of earthly bliss, O ye gods, in strength of body (may he live)! May Agni, Sûrya, Brihaspati bestow upon him life's vigour! 2. Give life to him, O Gâtavedas, bestow in addition progeny upon him, O Tvashtar; procure, O Savitar, increase of wealth for him; may this one, who belongs to thee, live a hundred autumns! 3. May our prayer bestow upon us vigour, and possession of sound. progeny; ability and property do ye two, (O heaven and earth), bestow upon us!, May he, conquering lands with might, (live), O Indra, subjecting the others, his enemies! 4. Given by Indra, instructed by Varuna, sent by the Maruts, strong, he has come to us; may he, in the lap of ye two, heaven and earth, not suffer from hunger and not from thirst! 5. Strength may ye two, that are rich in strength, bestow upon him; milk may ye two, that are rich in milk, bestow upon him! Strength heaven and earth did bestow upon him; strength all the gods, the Maruts, and the waters. 6. With the gracious (waters) do I delight thy heart, mayest thou, free from disease, full of force, rejoice! Clothed in the same garment do ye two drink this stirred drink, taking on as a magic form the shape of the two Asvins! 7. Indra, having been wounded, first created this vigour, and this ever fresh divine food: that same belongs to thee. By means of that do thou, full of force, live (a hundred) autumns; may it not flow out of thee: physicians have prepared it for thee! PRAYERS FOR LONG LIFE AND HEALTH (ÂYUSHYÂNI).

designed to strengthen royal power. 1. Hither hath come this amulet of parna-wood, with its might mightily crushing the enemy. (It is) the strength of the gods, the sap of the waters: may it assiduously enliven me with energy! 2. The power to rule thou shalt hold fast in me, O amulet of parna-wood; wealth (thou shalt hold fast) in me! May I, rooted in the domain of royalty, become the chief! 3. Their very own amulet which the gods deposited secretly in the tree, that the gods shall give us to wear, together with life! 4. The parna has come hither as the mighty strength of the soma, given by Indra, instructed by Varuna. May I, shining brilliantly, wear it, unto long life, during a hundred autumns! 5. The amulet of parna-wood has ascended upon me unto complete exemption from injury, that I may rise superior (even) to friends and alliances! 6. The skilful builders of chariots, and the ingenious workers of metal, the folk about me all, do thou, O parna, make my aids! 7. The kings who (themselves) make kings, the charioteers, and leaders of hosts, the folk about me all, do thou, O parna, make my aids! 8. Thou art the body-protecting parna, a 'liero, brother of me, the hero. Along with the brilliancy of the year do I fasten thee on, O amulet!

shape of a ploughshare. 1. The head of the hostile rival, of the enemy that bates me, do I cut off with might. 2. This amulet, produced by the ploughshare, will prepare an armour for me: full of stirred drink it has come to me, together with sap and lustre. 3. If the skilful workman has injured thee with his hand or with his knife, the living bright waters shall purify thee from that, (so that thou shalt be) bright! 4. This amulet has a golden wreath, bestows faith and sacrifice and might; in our house as a guest it shall dwell! 5. Before it (the amulet as a guest) ghee, surâ (liquor), honey, and every kind of food we place. The amulet having gone to the gods shall, as a father for his sons, plan for us growing good, more and more day after day! 6. The amulet which Brihaspati tied, the ploughshare dripping with ghee, the strong khadira, unto strength, that Agni did fasten on; that yields him ghee more and more day after day: with it those that hate me do thou slay! 7. This amulet which Brihaspati tied that Indra did fasten on, for strength and heroism; that yields him might more and more, &c. 8. The amulet which Brihaspati tied... that Soma did fasten on unto perfect hearing and seeing; that verily yields him lustre more and more, &c. 9. The amulet which Brihaspat, tied... that Sûrya did fasten on, with that he conquered these directions of space; that yields him prosperity moreand more, &c. 10. The amulet which Brihaspati tied wearing that amulet Kandramas (the moon) conquered the golden cities of the Asuras and the Dânavas; that yields him fortune more and more, &c. 11. The amulet which Brihaspat' tied for swift Vâta (wind), that yields him strength more and more, &c. 12, The amulet which Brihaspati tied for swift Vâta, with that amulet, O Asvins, do ye guard this plough-land; that yields the two physicians (the Asvins) might more and more, &c. 13.

Allah is He Who shaped you out of weakness, then appointed after weakness strength, then, after strength, appointed weakness and grey hair. He createth what He will. He is the Knower, the Mighty.

He said: Would that I had strength to resist you or had some strong support (among you)!

Who denied Our revelations, every one. Therefore We grasped them with the grasp of the Mighty, the Powerful.

“Stern power of war! by whom the mighty fall, Who bathe in blood, and shake the lofty wall! Let the brave chiefs their glorious toils divide; And whose the conquest, mighty Jove decide: While we from interdicted fields retire, Nor tempt the wrath of heaven’s avenging sire.”

To this the king: “Fly, mighty warrior! fly; Thy aid we need not, and thy threats defy. There want not chiefs in such a cause to fight, And Jove himself shall guard a monarch’s right. Of all the kings (the god’s distinguish’d care) To power superior none such hatred bear: Strife and debate thy restless soul employ, And wars and horrors are thy savage joy, If thou hast strength, ’twas Heaven that strength bestow’d; For know, vain man! thy valour is from God. Haste, launch thy vessels, fly with speed away; Rule thy own realms with arbitrary sway; I heed thee not, but prize at equal rate Thy short-lived friendship, and thy groundless hate. Go, threat thy earth-born Myrmidons:—but here[56] ’Tis mine to threaten, prince, and thine to fear. Know, if the god the beauteous dame demand, My bark shall waft her to her native land; But then prepare, imperious prince! prepare, Fierce as thou art, to yield thy captive fair: Even in thy tent I’ll seize the blooming prize, Thy loved Briseïs with the radiant eyes. Hence shalt thou prove my might, and curse the hour Thou stood’st a rival of imperial power; And hence, to all our hosts it shall be known, That kings are subject to the gods alone.”

“Oh Vulcan! oh! what power resists thy might? I faint, I sink, unequal to the fight— I yield—Let Ilion fall; if fate decree— Ah—bend no more thy fiery arms on me!”

Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.)

Arjuna. Worthily, Lord of Might! The whole world hath delight In Thy surpassing power, obeying Thee; The Rakshasas, in dread At sight of Thee, are sped To all four quarters; and the company

If a man is tossed about by doubts, full of strong passions, and yearning only for what is delightful, his thirst will grow more and more, and he will indeed make his fetters strong.