Trust

Our fathers trusted in thee: they trusted, and thou didst deliver them.

Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.

And in his name shall the Gentiles trust.

"'"Pujani said, 'If a person having once injured another continues to reside with that other, they that are possessed of learning never applaud his conduct. Under such circumstances it is always better for the injurer to leave his old place. One should never place one's trust upon the soothing assurances received from an injured party. The fool that trusts such assurances soon meets with destruction. Animosity is not quickly cooled. The very sons and grandsons of persons that have injured each other meet with destruction (in consequence of the quarrel descending like an inheritance). In consequence again of such destruction of their offspring, they lose the next world also. Amongst men that have injured one another, mistrust would be productive of happiness. One that has betrayed confidence should never be trusted in the least. One who is not deserving of trust should not be trusted; nor should too much trust be placed upon a person deserving of trust. The danger that arises from blind confidence brings about a destruction that is complete. One should seek to inspire others with confidence in one's self. One, however, should never repose confidence on others. The father and the mother only are the foremost of friends. The wife is merely a vessel for drawing the seeds. The son is only one's seed. The brother is a foe. The friend or companion requires to have his palms oiled if he is to remain so. One's own self it is that enjoys or suffers one's happiness or misery. Amongst persons that have injured one another, it is not advisable there should be (real) peace. The reasons no longer exist for which I lived here. The mind of a person who has once injured another becomes naturally filled with mistrust, if he sees the injured person worshipping him with gifts and honours. Such conduct, especially when displayed by those that are strong, always fills the weak with alarm.

"'Yudhishthira said, "Thou hast laid it down, O mighty one, that no trust should be placed upon foes. But how would the king maintain himself if he were not to trust anybody? From trust, O king, thou hast said, great danger arises to kings. But how, O monarch, can a king, without trusting others, conquer his foes? Kindly remove this doubt of mine. My mind has become confused, O grandsire, at what I have heard thee say on the subject of mistrust."

The king who having made peace with a foe sleeps happily in truthfulness is like a man who sleeping on the top of a tree awakes after a fall. When one falls into distress, one should raise one's self by all means in one's power, mild or stern; and after such rise, when competent, one should practise righteousness. The king should always honour the foes of his foes. He should take his own spies as agents employed by his foes. The king should see that his own spies are not recognised by his foe. He should make spies of atheists and ascetics and send them to the territories of his enemies. Sinful thieves, who offend against the laws of righteousness and who are thorns in the side of every person, enter gardens and places of amusement and houses set up for giving drinking water to thirsty travellers and public inns and drinking spots and houses of ill fame and holy places and public assemblies. These should be recognised and arrested and put down. The king should not trust the person that does not deserve to be trusted nor should he trust too much the person that is deserving of trust. Danger springs from trust. Trust should never be placed without previous examination. Having by plausible reasons inspired confidence in the enemy, the king should smite him when he makes a false step. The king should fear him, from whom there is no fear; he should also always fear them that should be feared. Fear that arises from an unfeared one may lead to total extermination. By attention (to the acquisition of religious merit), by taciturnity, by the reddish garb of ascetics, and wearing matted locks and skins, one should inspire confidence in one's foe, and then (when the opportunity comes) one should jump upon him like the wolf. A king desirous of prosperity should not scruple to slay son or brother or father or friend, if any of these seek to thwart his objects.

How should we not put our trust in Allah when He hath shown us our ways? We surely will endure the hurt ye do us. In Allah let the trusting put their trust.

And put thy trust in the Mighty, the Merciful.

Who persevere, and put their trust in their Lord!

Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.

Ikshvaku's children still depend Upon their guide most reverend; And you, as nearest in degree To him, my deities shall be!"

So till the coming night be passed Do thou and Sita strictly fast: From worldly thoughts thy soul refrain, And couched on holy grass remain. And let thy trusted lords attend In careful watch upon their friend, For, unexpected, check and bar Our weightiest counsels often mar. While Bharat too is far away Making with royal kin his stay, I deem the fittest time of all Thee, chosen Regent, to install. It may be Bharat still has stood True to the counsels of the good, Faithful to thee with tender trust, With governed senses, pure and just. But human minds, too well I know, Will sudden changes undergo, And by their constant deeds alone The virtue of the good is shown. Now, Rama, go. My son, good night! Fixt is to-morrow for the rite."

Then Sarabha the bold and brave In turn his prudent sentence gave: "Yea, Rama, send a skilful spy With keenest tact to test and try. Then let the stranger, as is just, Obtain or be refused thy trust."

“Why mourns my son? thy late preferr’d request The god has granted, and the Greeks distress’d: Why mourns my son? thy anguish let me share, Reveal the cause, and trust a parent’s care.”

“This pest he slaughter’d, (for he read the skies, And trusted heaven’s informing prodigies,) Then met in arms the Solymæan crew,[169] (Fiercest of men,) and those the warrior slew; Next the bold Amazons’ whole force defied; And conquer’d still, for heaven was on his side.

Far from the deep recesses of the main, Where aged Ocean holds his watery reign, The goddess-mother heard. The waves divide; And like a mist she rose above the tide; Beheld him mourning on the naked shores, And thus the sorrows of his soul explores. “Why grieves my son? Thy anguish let me share; Reveal the cause, and trust a parent’s care.”

“We sailed hence, always in much distress, till we came to the land of the lawless and inhuman Cyclopes. Now the Cyclopes neither plant nor plough, but trust in providence, and live on such wheat, barley, and grapes as grow wild without any kind of tillage, and their wild grapes yield them wine as the sun and the rain may grow them. They have no laws nor assemblies of the people, but live in caves on the tops of high mountains; each is lord and master in his family, and they take no account of their neighbours.

“For shame,” replied Minerva, “why, any one else would trust a worse ally than myself, even though that ally were only a mortal and less wise than I am. Am I not a goddess, and have I not protected you throughout in all your troubles? I tell you plainly that even though there were fifty bands of men surrounding us and eager to kill us, you should take all their sheep and cattle, and drive them away with you. But go to sleep; it is a very bad thing to lie awake all night, and you shall be out of your troubles before long.”

“But I rushed at her with my sword drawn as though I would kill her, whereon she fell with a loud scream, clasped my knees, and spoke piteously, saying, ‘Who and whence are you? from what place and people have you come? How can it be that my drugs have no power to charm you? Never yet was any man able to stand so much as a taste of the herb I gave you; you must be spell-proof; surely you can be none other than the bold hero Ulysses, who Mercury always said would come here some day with his ship while on his way home from Troy; so be it then; sheathe your sword and let us go to bed, that we may make friends and learn to trust each other.’

2 He spread the wide earth out and firmly fixed it, smote with his thunderbolt and loosed the waters. 3 Armed with his bolt and trusting in his prowess he wandered shattering the forts of Dasas. 4 For him who thus hath taught these human races, Maghavan, bearing a fame−worthy title, 5 See this abundant wealth that he possesses, and put your trust in Indra's hero vigour. 6 To him the truly strong, whose deeds are many, to him the strong Bull let us pour the Soma. 7 Well didst thou do that hero deed, O Indra, in waking with thy bolt the slumbering Ahi. 8 As thou hast smitten Susna, Pipru, Vrtra and Kuyava, and Sambara's forts O Indra.

2 Grown mighty in his strength, with ample vigour, he as a foe strikes fear into the Dasa, 3 All concentrate on thee their mental vigour, what time these, twice or thrice, are thine assistants. 4 Therefore in thee too, thou who winnest riches, at every banquet are the sages joyful. 5 Proudly we put our trust in thee in battles, when we behold great wealth the prize of combat. 6 Worthy of praises, many−shaped, most skilful, most energetic, Aptya of the Aptyas: 7 Thou in that house which thy protection guardeth bestowest wealth, the higher and the lower. 8 Brhaddiva, the foremost of light−winners, repeats these holy prayers, this strength of Indra. 9 Thus hath Brhaddiva, the great Atharvan, spoken to Indra as himself in person.

2 These men have come to Indra for assistance: shall he not quickly come upon these pathways? 3 He who hath only wish as his possession casts on himself, casts foam amid the waters. 4 This hath his kinship checked who lives beside us: with ancient streams forth speeds and rules the Hero, 5 Soon as this Dasyu's traces were discovered, as she who knows her home, he sought the dwelling. 6 Indra, as such, give us a share of sunlight, of waters, sinlessness, and reputation. 7 Now we, I think, in thee as such have trusted: lead us on, Mighty One, to ample riches. 8 Slay us not, Indra; do not thou forsake us: steal not away the joys which we delight in. 9 Come to us; they have called thee Soma−lover: here is the pressed juice. Drink thereof for rapture.

They comprehend not, the Unheavenly, How Souls go forth from Me; nor how they come Back unto Me: nor is there Truth in these, Nor purity, nor rule of Life. "This world Hath not a Law, nor Order, nor a Lord," So say they: "nor hath risen up by Cause Following on Cause, in perfect purposing, But is none other than a House of Lust." And, this thing thinking, all those ruined ones-- Of little wit, dark-minded--give themselves To evil deeds, the curses of their kind. Surrendered to desires insatiable, Full of deceitfulness, folly, and pride, In blindness cleaving to their errors, caught Into the sinful course, they trust this lie As it were true--this lie which leads to death-- Finding in Pleasure all the good which is, And crying "Here it finisheth!"

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!

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!

1. We in King Soma place our trust, in Agni, and in Varuna, The Aditya, Vishnu, Surya, and the Brahman-priest Brihaspati. 2. Hence have these men gone up on high and mounted to the heights of heaven: On! conquer on the path by which Angirasas travelled to the skies! 3. That thou mayst send us ample wealth, O Agni, we will kindler thee: So, for the great oblation, Steer, pray Heaven and Earth to come to us! 4. He runs when one calls after him, This is the prayer of him who prays. He holds all knowledge in his grasp even as the felly rounds the wheel. 5. Shoot forth, O Agni, with thy flame: demolish them on every side! Break down the Yatudhana's strength, the vigour of the Rakshasa! 6. Worship the Vasus, Agni! here, the Rudras and Adityas, all Who know fair sacrifices, sprung from Mann, scattering blessings down!

1. Heroes of one accord brought forth and formed for kingship Indra who wins the victory in all encounters, For power, in firmness, in the field, the great destroyer, fierce and exceeding strong,rstalwart and full of vigour. 2. I trust in thy first wrathful deed, O Indra, when thou slewest Vritra and didst work to profit When the two world-halves fled for refuge unto thee, and earth even trembled at thy strength, O Thunder-armed! 3. Come all with might together to the Lord of heaven, the only one who is indeed the guestof He is the first: to him who fain would come to us all pathways turn; he is in truth the only one. 4. Thine, Indra, praised of many, excellently rich, are we who trusting in thy help draw near to For none but thou, song-lover, shall receive our lauds: as Earth loves all her creatures, welcome this our hymn! 5. High hymns have sounded forth the praise of Maghavan, supporter of mankind, of Indra meet for lauds; Him who hath waxen mighty, much-invoked with prayers, immortal one whose praise each day is sung aloud. 6. In perfect unison have all your longing hymns that find the light of heaven sounded forth Indra's praise. As wives embrace their lord, the comely bridegroom, so they compass Maghavan about that he may help. 7. Make glad with songs that Ram whom many men invoke, worthy hymns of praise, Indra the sea of wealth; Whose boons spread like the heavens, the - lover of mankind: sing praise to him the Sage, most liberal for our good! 8. I glorify that Ram who finds the light of heaven, whose hundred strong and mighty ones go forth with him. With prayers may I turn hither Indra to mine aid;-the car which like a swift steed hasteth to the 9. Filled full of fatness, compassing all things that be, wide, spacious, dropping meath, beautiful in their form, The heaven and the earth by Varuna's decree, unwasting, rich in germs, stand parted each from 10. As like the Morning, thou hast filled, O Indra, both the earth.

Throughout the Vedic Scriptures it is declared that no one can impart spiritual knowledge unless he has realization. What is meant by realization? It means knowledge based on direct perception. In India often the best teachers have no learning, but their character is so shining that every one learns merely by coming in contact with them. In one of the Scriptures we read: Under a banyan tree sat a youthful teacher and beside him an aged disciple. The mind of the disciple was full of doubts and questions, but although the teacher continued silent, gradually every doubt vanished from the disciple's mind. This signifies that the conveying of spiritual teaching does not depend upon words only. It is the life, the illumination, which counts. Such God-enlightened men, however, cannot easily be found; but even with such a teacher, the knowledge of the Self cannot be gained unless the heart of the disciple is open and ready for the Truth. Hence Yama says both teacher and taught must be wonderful.

Twelve are drawn; the year consists of twelve months; (verily they serve) to reveal the year. The first two are drawn together, the last two together; therefore the seasons are in pairs. The season-vessel has mouths on both sides, for who [1] knows where is the mouth of the seasons? 'Give directions for the season', six times he says,' the seasons are six; verily he delights the seasons; 'For the seasons', four times; verily he delights four-footed cattle; twice again he says, 'For the season'; verily he delights two-footed (cattle). 'Give directions for the season', six times he says; 'For the seasons', four times; therefore four-footed cattle depend upon the seasons; twice [2] again, 'For the season', he says; therefore bipeds live upon quadrupeds. 'Give directions for the season', six times he says; 'For the seasons', four times; twice again, 'For the season'; verily the sacrificer makes himself a ladder and bridge to attain the world of heaven. One should not follow the other; if one were to follow the other, season would follow season, the seasons would be confused [3]; therefore in order the Adhvaryu sets out by the southern (door), the Pratiprasthatr by the northern; therefore the sun goes south for six months, north for six months.' 'Thou art taken with a support; thou art Samsarpa; to Anhaspatya thee!' he says; 'There is a thirteenth month', they say; verily he delights it. The season-cups are drawn for the world of heaven; Indra and Agni are the light; in that he draws the cup for Indra and Agni with the season-vessel, verily he places light above it, to light up the world of heaven. Indra and Agni are the bearers of force among the gods; in that (the cup) for Indra and Agni is drawn, verily he wins force.

The tortoise is put down for the world of heaven; 'To the four quarters let the fires advance', he says [2]; verily by it he recognizes the quarters; 'May he bear this sacrifice for us, well knowing', he says, for guidance to the world of heaven; 'The holy power is the kindling-stick of the libations', he says. By means of the holy power the gods went to the world of heaven; in that he puts down (the tortoise) with (a verse) containing the word 'holy power', by the holy power the sacrificer goes to the world of heaven. c The fire is Prajapati here; cattle are the offspring; the form the metres; all colours of bricks should he make; verily by the form he wins offspring, cattle, the metres; verily also he piles it winning it for offspring, cattle, the metres. a In me I take first Agni, For increase of wealth, for good offspring with noble heroes; In me offspring, in me radiance I place; May we be unharmed in our body with good heroes. b The immortal Agni who hath entered Into us mortals within the heart, O fathers, May we enclose him in ourselves; May he not abandon us and go afar. If the Adhvaryu without taking the fire in himself were to pile it, he would pile his own fire also [1] for the sacrificer. Now cattle depend upon the fire; cattle would be likely to depart from him. 'In me I take first Agni', he says; verily in himself he supports his own fire, cattle depart not from him. b The theologians say, 'Since clay and water are not food for Agni, then why is he piled with clay and water?' In that he joins with water [2] and all the deities are the waters, verily he unites him with the waters. In that he piles with clay and Agni Vaiçvanara is this earth, verily he piles Agni with Agni. c The theologians say, 'Since the fire is piled with clay and water, then why is it called the fire?' In that he piles with the metres and the metres are fires, therefore is it called fire.