Carla, Man and Narrator are sitting on the little square at the entrance of the Basilica of San Lorenzo before they will visit the Palace of the Medici.
“The mind of the warrior shows a number of contradictions. The parable of Mŗtyu – death in the form of a woman – gives a glimpse into the contradictions, when Arjuna’s oldest brother – as crown pretender of the five Pāṇḍavaḥ brothers – is inconsolable about the loss of the many killed on the battlefield including family members, teachers and students, and loved ones. As a result of the battle – between on the one hand the world order and duty, and on the other hand human action – over their legitimate kingdom, at the same time death and destruction occurs on an extensive scale among the loved ones. Another example is “fight for peace”. We do not only recognise the mind-set of the warrior – with these contradictions – on the battlefield, but also in science, religion, philosophy, government and, of course, within ourselves”, says Carla.
“The parable of Śīla  – freely interpreted as “All-encompassing Oneness” – from the Mahābhārata shows the mind of the warrior within ourselves. Through a consistent use of all (human) qualities – or Śīla – a wise king in ancient India had achieved peace and coherence within his kingdom and eventually within himself. This gave him also the immense power of goodness. Through the wealth of goodness he obtained the three worlds including the world of the gods. On a good day Indra – in a manifestation of medicine – appeared before the King, and Indra asked the King to learn what goodness really is. The King said that administration of the three worlds took all his attention: he had no time to show goodness to Indra. Indra in the form of medicine remained at the Court and served the King so superbly that the King said: “Ask for whatever you wish and it shall be giving“. In response Indra said: “You have already given me so much, but you would make me blissfully happy with your Śīla“. The King gave Śīla to Indra and the “medicine” left immediately. After the “medicine” was gone the King felt an inner unrest without knowing why. A column of light in human form came from his body. The King asked: “Who are you?”. The column of light answered, “I am Śīla. Until now we were inseparable. But you have given me away, and I am leaving you“. Soon a second column of light emerged from his body and again the King asked: “Who are you?”. The second column of light said: “I am Dharma – the world order – and I am leaving you, because I live where Śīla lives“. Right away three columns of light emerged from his body, and Truth, Goodness and Solidity left, because they live where Śīla lives. At last there appeared a column of light in the form of a woman, and the woman answered to the question “Who are you?”: “I am Śri – interconnectedness –, I am all that is desirable in a human life; I live where Śīla lives“. Paralyzed with fear the king asked to Brahman who that medicine was and what had happened. Brahman answered: “The medicine is Indra’s Net. Through Śīla, you had become who you are, and with Śīla you have given away yourself to Indra’s Net” , says Narrator.
“This parable beautifully shows some of the contradictions within the mind-set of the warrior. An imperator obtains a kingdom by his actions and then the imperator cannot maintain the empire: several laws of nature prevent this. In addition, there may be recognised contradictions within the mind-set of the warrior during a successful conquest or defence of a desired object: at the moment of success the warrior feels the volatile euphoria of an “All-encompassing Oneness”. This euphoria sets his temporary self-image that immediately starts to erode with the vanish of Śīla. We have seen this volatile euphoria during a victory in the self-image of rowers in the two students’ boat crews who compete for victory during the Oxford and Cambridge Boat Race on the Thames ”, says Carla.
“The same euphoria of temporary uniqueness showed Arjuna and Kṛṣṇa when they shot arrows with joy at everything that tried to escape from the fire in the Khandava forest . With shame I must now confess that I had known this kind of euphoria when I – as a young warrior with a militia in Central Africa – shot at everyone who tried to escape from a burning village . Śīla had already left me at my desire to experience the adventures of my ancestors upon my urge for comfort, money, fame and power. That night – when shooting at the villagers who wanted to escape the burning village – I lost the last remnants of my innocence. I still bear this contradiction between euphoria of a temporary oneness during violent conquests, and directly emerging decay, with me in the form of the breath of the villagers. Although the villagers have the identity “death” in the human world, I keep them alive with my breath”, says Narrator.
“Shall we look at the inner unrest in the palace of the Medici?”, says Man.
 Śīla means amongst others “natural way of living or of behaviour” in Sanskrit. In Buddhism Śīla means amongst “moral conduct or precept”. Source: electronic version of the dictionary Monier-Williams – MWDDS V1.5 Beta. See also: http://en.wikipedia.org/wiki/%C5%9A%C4%ABla
 The parable of Śīla is a free rendering of the parable of Prahlāda from: Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006, p. 101 – 102
 See the post “Amateurs” in: Origo, Jan van, Who are you – a survey into our existence –part 1. Amsterdam: Omnia – Amsterdam Publisher, 2012 p. 190 – 194
 See also: http://www.sacred-texts.com/hin/maha/index.htm boek 1 Section CCXXVII and: Katz, Ruth Cecily, Arjuna in the Mahābhārata: Where Krishna is, there is victory. Delhi: Molital Banarsidass Publishers, 1990, p. 71 – 84
 See: Leben, Man, Narrator – One Way. Amsterdam: Omnia – Amsterdam Publisher, 2013, p. 22