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wrong, but that in the different circumstances in which he is placed, it may become even his duty to resist evil.
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Some of you have read, perhaps, the Bhagavad-Gitá, and many of you in Western countries may have felt astonished at the first chapter, wherein our Sri Krishna calls Arjuna a hypocrite and a coward because of his refusal to fight, or offer resistance, as his adversaries were his friends and relatives, his refusal on the plea that nonresistance was the highest ideal of love. This is a great lesson for us all to learn, that in all matters the two extremes are alike; the extreme positive and the extreme negative are always similar: when the vibrations of light are too slow we do not see them, nor do we see them when they are too rapid. So with sound; when very low in pitch we do not hear it, when very high we do not hear it either. Of like nature is the difference between resistance and non-resistance. One man does not resist because he is weak, lazy, and cannot; not because he will not; the other man knows
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