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April 10, 2026
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"3 ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ, 4 δι᾽ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῶ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. 5 καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, 6 ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, 7 ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην. 8 ταῦτα γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ ἐπίγνωσιν·"
"17 ὑμεῖς οὗν, ἀγαπητοί, προγινώσκοντες φυλάσσεσθε ἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες ἐκπέσητε τοῦ ἰδίου στηριγμοῦ, 18 αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ. αὐτῶ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος. [ἀμήν.]"
"8 ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς, ἀγαπητοί, ὅτι μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη καὶ χίλια ἔτη ὡς ἡμέρα μία. 9 οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι. 10 ἥξει δὲ ἡμέρα κυρίου ὡς κλέπτης, ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται."
"συμεὼν πέτρος δοῦλος καὶ ἀπόστολος ἰησοῦ χριστοῦ τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει τοῦ θεοῦ καὶ ἰησοῦ τοῦ κυρίου ἡμῶν."
"εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο, ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους, 5 καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλὰ ὄγδοον νῶε δικαιοσύνης κήρυκα ἐφύλαξεν, κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας, 6 καὶ πόλεις σοδόμων καὶ γομόρρας τεφρώσας [καταστροφῇ] κατέκρινεν, ὑπόδειγμα μελλόντων ἀσεβέ[ς]ιν τεθεικώς, 7 καὶ δίκαιον λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο· 8 βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν· 9 οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, 10 μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν βλασφημοῦντες,"
"15 καταλείποντες εὐθεῖαν ὁδὸν ἐπλανήθησαν, ἐξακολουθήσαντες τῇ ὁδῶ τοῦ βαλαὰμ τοῦ βοσόρ, ὃς μισθὸν ἀδικίας ἠγάπησεν 16 ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν."
"1 ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν, 2 διὰ τὴν ἀλήθειαν τὴν μένουσαν ἐν ἡμῖν, καὶ μεθ᾽ ἡμῶν ἔσται εἰς τὸν αἰῶνα. 3 ἔσται μεθ᾽ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρός, καὶ παρὰ ἰησοῦ χριστοῦ τοῦ υἱοῦ τοῦ πατρός, ἐν ἀληθείᾳ καὶ ἀγάπῃ. 4 ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων σου περιπατοῦντας ἐν ἀληθείᾳ, καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός. 5 καὶ νῦν ἐρωτῶ σε, κυρία, οὐχ ὡς ἐντολὴν καινὴν γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾽ ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους. 6 καὶ αὕτη ἐστὶν ἡ ἀγάπη, ἵνα περιπατῶμεν κατὰ τὰς ἐντολὰς αὐτοῦ· αὕτη ἡ ἐντολή ἐστιν, καθὼς ἠκούσατε ἀπ᾽ ἀρχῆς, ἵνα ἐν αὐτῇ περιπατῆτε."
"17 λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῶ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, ὁ υἱός μου ὁ ἀγαπητός μου οὖτός ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα 18 καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῶ ὄντες ἐν τῶ ἁγίῳ ὄρει."
"15 καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς παῦλος κατὰ τὴν δοθεῖσαν αὐτῶ σοφίαν ἔγραψεν ὑμῖν, 16 ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστιν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν."
"For when my soul was breaking free, I saw clearly multitudes of Ethiopians standing around my bed, creating a disturbance and commotion, exacting payment for my deceptions and lawless vanities, howling like dogs and wolves, enraged like a bitter sea, producing false settlements, jeering, foaming rabidly, screaming, howling, squealing like pigs, examining my actions, carrying around documents in their hands, contorting in mockery their black and gloomy and dark faces, the mere sight of which alone seemed to me most terrifying and more bitter than even the Gehenna of fire. For it would be better for a living person to fall into that Gehenna of fire than to hear and see such things."
"So those radiant and handsome young men explained to me about that tollhouse as we approached it along the road which we were ascending, and we found its official in charge most savage and unbending ... His attendants and terrible tax collectors, who were most harsh and merciless, came out to meet us swarming like ants, and gnashing and grinding their teeth at me. They were carrying many documents in their hands, questioning, interrogating, and investigating carefully the charges against me, to see if they could find the deeds of heartlessness which they needed to drag me down into their harsh dungeons. By Christ's grace they did not find anything against me that they hoped for, but rather goodness toward everyone and fairness, compassion and abundant alms-giving. For if ever I gave someone a piece of bread, or an obol, or a cup of wine or even of water, or I brought a stranger into my room, or shared another’s grief, or mourned with someone in mourning, and visited the sick, or went to a jail to visit the brethren dreadfully confined in it, and encouraged them with words of exhortation to bear their miseries with patience, or in short if I acted as my will and my hand enabled me, my good protectors and guides pointed all these charitable deeds out to them. When those bloodsucking and harsh Ethiopians saw this evidence, they were completely overcome with shame and, letting us go, disappeared from sight."
"Our lord and our common father Basil, the chosen of the Lord, then spoke to those handsome young men who were my guides, saying this, “My lords and fellow servants, when you have completed what is appropriate for this soul, deposit it there in the divine resting place made ready and prepared for me by the Lord”; and after he said this, he departed from our presence. Those handsome young men lifted me up, and raising their holy and fiery feet from the ground, like clouds or wind-driven ships on the sea, they journeyed upward on the road to the east, carrying me lightly through the air."
"You, though, have followed my teaching, my way of life, my aims, my faith, my patience and my love, my perseverance, and the persecutions and sufferings that came to me in places like Antioch, Iconium and Lystra -- all the persecutions I have endured; and the Lord has rescued me from every one of them. But anybody who tries to live in devotion to Christ is certain to be persecuted; while these wicked impostors will go from bad to worse, deceiving others, and themselves deceived. You must keep to what you have been taught and know to be true; remember who your teachers were, and how, ever since you were a child, you have known the holy scriptures -from these you can learn the wisdom that leads to salvation through faith in Christ Jesus. All scripture is inspired by God and useful for refuting error, for guiding people's lives and teaching them to be upright."
"God did not give us a spirit of timidity, but the Spirit of power and love and self-control. So you are never to be ashamed of witnessing to our Lord, or ashamed of me for being his prisoner; but share in my hardships for the sake of the gospel, relying on the power of God."
"Before God and before Christ Jesus who is to be judge of the living and the dead, I charge you, in the name of his appearing and of his kingdom: proclaim the message and, welcome or unwelcome, insist on it. Refute falsehood, correct error, give encouragement -- but do all with patience and with care to instruct."
"Alexander the coppersmith has done me a lot of harm; the Lord will repay him as his deeds deserve. Be on your guard against him yourself, because he has been bitterly contesting everything that we say."
"As for me, my life is already being poured away as a libation, and the time has come for me to depart. I have fought the good fight to the end; I have run the race to the finish; I have kept the faith; all there is to come for me now is the crown of uprightness which the Lord, the upright judge, will give to me on that Day; and not only to me but to all those who have longed for his appearing."
"You may be quite sure that in the last days there will be some difficult times. People will be self-centered and avaricious, boastful, arrogant and rude; disobedient to their parents, ungrateful, irreligious; heartless and intractable; they will be slanderers, profligates, savages and enemies of everything that is good; they will be treacherous and reckless and demented by pride, preferring their own pleasure to God. They will keep up the outward appearance of religion but will have rejected the inner power of it. Keep away from people like that. Of the same kind, too, are those men who insinuate themselves into families in order to get influence over silly women who are obsessed with their sins and follow one craze after another, always seeking learning, but unable ever to come to knowledge of the truth. Just as Jannes and Jambres defied Moses, so these men defy the truth, their minds corrupt and their faith spurious. But they will not be able to go on much longer: their folly, like that of the other two, must become obvious to everybody."
"Make every effort to come and see me as soon as you can. As it is, Demas has deserted me for love of this life and gone to Thessalonica, Crescens has gone to Galatia and Titus to Dalmatia; only Luke is with me. Bring Mark with you; I find him a useful helper in my work."
"Here is a saying that you can rely on: If we have died with him, then we shall live with him. If we persevere, then we shall reign with him. If we disown him, then he will disown us. If we are faithless, he is faithful still, for he cannot disown his own self."
"Remember the gospel that I carry, 'Jesus Christ risen from the dead, sprung from the race of David'; it is on account of this that I have to put up with suffering, even to being chained like a criminal. But God's message cannot be chained up."
"Turn away from the passions of youth, concentrate on uprightness, faith, love and peace, in union with all those who call on the Lord with a pure heart. Avoid these foolish and undisciplined speculations, understanding that they only give rise to quarrels."
"Have nothing to do with godless philosophical discussions -- they only lead further and further away from true religion. Talk of this kind spreads corruption like gangrene, as in the case of Hymenaeus and Philetus, the men who have gone astray from the truth, claiming that the resurrection has already taken place. They are upsetting some people's faith."
"I hope the Lord will be kind to all the family of Onesiphorus, because he has often been a comfort to me and has never been ashamed of my chains. On the contrary, as soon as he reached Rome, he searched hard for me and found me. May the Lord grant him to find the Lord's mercy on that Day. You know better than anyone else how much he helped me at Ephesus."
"Light, therefore, sees another light; therefore, it sees itself."
"For the Difference in the intelligible world that produces the matter exists always. For this is the principle of matter, this and the first Motion. For this reason, Motion has been said to be Difference, since Motion and Difference were engendered together. The Motion and Difference that are proceeding from the first are indefinite, and they require the first to be made definite, and they are made definite when they have reverted to it. And matter, too, is previously indefinite insofar as it is different and not yet good and still unilluminated by the first. For if the light derives from the first, then what receives this light, prior to having received it, had always been without light, and it has light as something other than itself, if indeed the light derives from another."
"We must, then, ascend to the Good, which every soul desires. If someone, then, has seen it, he knows what I mean when I say how beautiful it is. For it is desired as good, and the desire is directed to it as this, though the attainment of it is for those who ascend upward and revert to it and who divest themselves of the garments they put on when they descended. It is just like those who ascend to partake of the sacred religious rites where there are acts of purification and the stripping off of the cloaks they had worn before they go inside naked. One proceeds in the ascent, passing by all that is alien to the god until one sees by oneself alone that which is itself alone uncorrupted, simple, and pure, that upon which everything depends, and in relation to which one looks and exists and lives and thinks. For it is the cause of life and intellect. And, then, if someone sees this, what pangs of love will he feel, what longings and, wanting to be united with it, how would he not be overcome with pleasure? For though it is possible for one who has not yet seen it to desire it as good, for one who has seen it, there is amazement and delight in beauty, and he is filled with pleasure and he undergoes a painless shock, loving with true love and piercing longing. And he laughs at other loves and is disdainful of the things he previously regarded as beautiful."
"Since Intellect is a kind of sight and a sight that is seeing, it will be [like] a potency which is actualized. So, there will be its matter and its form, though matter here is intelligible. Besides, actual seeing, too, is twofold; before seeing it was one; then, the one became two and the two one. The completion and, in a way, perfecting of sight, then, comes from the sensible, but for the sight of Intellect it is the Good which completes it."
"Often, after waking up to myself from the body, that is, externalizing myself in relation to all other things, while entering into myself, I behold a beauty of wondrous quality, and believe then that I am most to be identified with my better part, that I enjoy the best quality of life, and have become united with the divine and situated within it, actualizing myself at that level, and situating myself above all else in the intelligible world. Following on this repose within the divine, and descending from Intellect into acts of calculative reasoning, I ask myself in bewilderment, how on earth did I ever come down here, and how ever did my soul come to be enclosed in a body, being such as it has revealed itself to be, even while in a body?"
"Let us speak of this matter, then, in the following manner, calling to god himself, not with spoken words, but by stretching our arms in prayer to him in our soul, in this way being able to pray alone to him who is alone."
"Let there be formed in your soul, then, the image of a luminous sphere having all things in it, whether moving or stable, or some moving and some stable. Keeping this image, take another for yourself by abstracting the mass from it. Abstract, too, places and the semblance of the matter you have in yourself. Don’t try to take another sphere smaller than it in mass, but call on the god who made that of which you have a semblance, and pray for him to come. And he might come bearing his cosmos with all of the gods in it, being one and all of them, and each is all coming together as one, each with different powers, though all are one by that multiple single power. Rather, it is that one god who is all. For he lacks nothing, if all those gods should become what they are. They are all together and each is separate, again, in indivisible rest, having no sensible shape – for if they had, one would be in one place, and one in another, and each would not have all in himself. Nor do they have different parts in different places, nor all in the identical place, nor is each whole like a power fragmented, being quantifiable, like measured parts. It is rather all power, extending without limit, being unlimited in power. And in this way, the god is great, as the parts of it are all unlimited. For where could one say that he is not already present?"
"In fact, one must not try to discover where it [the One] comes from. For there is not any ‘where’; it neither comes from nor goes anywhere, it both appears and does not appear. For this reason, it is necessary not to pursue it, but to remain in stillness, until it should appear, preparing oneself to be a contemplator, just like the eye awaits the rising sun. The sun rising over the horizon – the poets say ‘from Ocean’ – gives itself to be seen with the eyes."
"How, then, can you see the kind of beauty that a good soul has? Go back into yourself and look. If you do not yet see yourself as beautiful, then be like a sculptor who, making a statue that is supposed to be beautiful, removes a part here and polishes a part there so that he makes the latter smooth and the former just right until he has given the statue a beautiful face. In the same way, you should remove superfluities and straighten things that are crooked, work on the things that are dark, making them bright, and not stop ‘working on your statue’ until the divine splendour of virtue shines in you, until you see ‘Self-Control enthroned on the holy seat’."
"If, then, one sees oneself having become this, then one has himself as a likeness of that; and if one moves from oneself, as from the image to the archetype, then he reaches ‘journey’s end’. And when one drops out of the vision, then one wakens virtue in oneself again; and seeing oneself ordered by virtues one is again uplifted by virtue, in the direction of intellect, and wisdom; and through wisdom, towards oneself. This is the way of life of gods, and divine, happy human beings, the release from everything here, a way of life that takes no pleasure in things here, the refuge of a solitary in the solitary."
"It is like someone who enters the inner sanctum and leaves behind the statues of the gods in the temple. And these are the first things one sees on leaving the inner sanctum after the vision within. The intimate contact within is not with a statue or an image, but with the One itself. The statue and the image are actually secondary visions, whereas the One itself is indeed not a vision, but another manner of seeing. It is self-transcendence, simplification, and surrender, an urging towards touch, a resting, concentration on alignment, if one is to have a vision of what is in the sanctum."
"For at the time [of union], the seeing self neither sees nor discerns, nor imagines two things, but has, in a way, become another, and not oneself, nor does one belong to oneself in the intelligible world. One has come to belong to the Good, and has become one, like a centre touching a centre point. In the sensible world, too, when the circles come together they are one, but when they separate they are two. This is what we mean now when we say ‘different’. For this reason, the vision is hard to make out. For how can someone report that he has seen something different, when he did not see something different in the intelligible world when he had his vision, but rather something united to himself?"
"ἀναλάβωμεν παιδείαν, ἐφ᾿ ᾗ οὐδεὶς ὀφείλει ἀγανακτεῖν, ἀγαπητοί. ἡ νουθέτησις, ἣν ποιούμεθα εἰς ἀλλήλους, καλή ἐστιν καὶ ὑπεράγαν ὠφέλιμος· κολλᾷ γὰρ ἡμᾶς τῷ θελήματι τοῦ θεοῦ."
"τὸν δεσμὸν τῆς ἀγάπης τοῦ θεοῦ τίς δύναται ἐξηγήσασθαι; τὸ μεγαλεῖον τῆς καλλονῆς αὐτοῦ τίς ἀρκετὸς ἐξειπεῖν; τὸ ὕψος, εἰς ὃ ἀνάγει ἡ ἀγάπη, ἀνεκδιήγητόν ἐστιν. ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν ἀγάπη πάντα ἀνέχεται, πάντα μακροθυμεῖ· οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον· ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ· ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν τῷ θεῷ."
"Δὸς ὑμῖν, Κύριε, ἐλπίζειν ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, ἅγιον ἐν ἁγίοις ἀναπαυόμενον· τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς ὑψηλοὺς ταπεινοῦντα."
"μᾶλλον ἀνθρώποις ἄφροσι καὶ ἀνοήτοις καὶ ἐπαιρομένοις καὶ ἐγκαυχωμένοις ἐν ἀλαζονείᾳ τοῦ λόγου αὐτῶν προσκόψωμεν ἢ τῷ θεῷ."
"βλάβην γὰρ οὐ τὴν τυχοῦσαν, μᾶλλον δὲ κίνδυνον ὑποίσομεν μέγαν, ἐὰν ῥιψοκινδύνως ἐπιδῶμεν ἑαυτοὺς τοῖς θελήμασιν τῶν ἀνθρώπων, οἵτινες ἐξακοντίζουσιν εἰς ἔριν καὶ στάσεις, εἰς τὸ ἀπαλλοτριῶσαι ἡμᾶς τοῦ καλῶς ἔχοντος."
"Διὸ ὑπακούσωμεν τῇ μεγαλοπρεπεῖ καὶ ἐνδόξῳ βουλήσει αὐτοῦ, καὶ ἱκέται γενόμενοι τοῦ ἐλέους καὶ τῆς χρηστότητος αὐτοῦ προσπέσωμεν καὶ ἐπιστρέψωμεν ἐπὶ τοὺς οἰκτιρμοὺς αὐτοῦ, ἀπολιπόντες τὴν ματαιοπονίαν τήν τε ἔριν καὶ τὸ εἰς θάνατον ἄγον ζῆλος."
"χρηστευσώμεθα ἑαυτοῖς κατὰ τὴν εὐσπλαγχνίαν καὶ γλυκύτητα τοῦ ποιήσαντος ἡμᾶς."
"ἤτω τις πιστός, ἤτω δυνατὸς γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω ἁγνὸς ἐν ἔργοις· τοσούτῳ γὰρ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ μᾶλλον μείζων εἶναι, καὶ ζητεῖν τὸ κοινωφελὲς πᾶσιν, καὶ μὴ τὸ ἑαυτοῦ."
"Ταπεινοφρονούντων γάρ ἐστιν ὁ Χριστός, οὐκ ἐπαιρομένων ἐπὶ τὸ ποίμνιον αὐτοῦ."
"It is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord."
"A man was angry because his greeting was not returned. “Ridiculous!” Socrates exclaimed; “you would not have been angry if you had met a man in worse health; and yet you are annoyed because you have come across someone with ruder manners!”"
"Though pleasure is the one and only goal to which incontinence is thought to lead men, she herself cannot bring them to it, whereas nothing produces pleasure so surely as self-control."
"If we wanted a good friend, how should we start on the quest? Should we seek first for one who is no slave to eating and drinking, lust, sleep, idleness? For the thrall of these masters cannot do his duty by himself or his friend."
"“For my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness.”"
Young though he was, his radiant energy produced such an impression of absolute reliability that Hedgewar made him the first sarkaryavah, or general secretary, of the RSS.
- Gopal Mukund Huddar
Largely because of the influence of communists in London, Huddar's conversion into an enthusiastic supporter of the fight against fascism was quick and smooth. The ease with which he crossed from one worldview to another betrays the fact that he had not properly understood the world he had grown in.
Huddar would have been 101 now had he been alive. But then centenaries are not celebrated only to register how old so and so would have been and when. They are usually celebrated to explore how much poorer our lives are without them. Maharashtrian public life is poorer without him. It is poorer for not having made the effort to recall an extraordinary life.
I regret I was not there to listen to Balaji Huddar's speech [...] No matter how many times you listen to him, his speeches are so delightful that you feel like listening to them again and again.
By the time he came out of Franco's prison, Huddar had relinquished many of his old ideas. He displayed a worldview completely different from that of the RSS, even though he continued to remain deferential to Hedgewar and maintained a personal relationship with him.