Mould your living so as to rouse a feeling of
love and piety in others.
The ninth commandment is simple and straight forward. It says that
one should live in such a way as to arouse in
all or all-round a feeling of love of God and
pious living. One becomes imitable and an
example to others. Secondly, it provokes not
love of oneself or for oneself but to God. For
one begins to ask oneself how it is that one
lives so nicely as to evoke love for the
individual himself because of the love that he
has for God. The Brhadaranyaka Upanishad states
that not for love of oneself does one love
another, nor for the sake of love of another
does one love him, but for the love of the
Supreme Self or God does one love another.
Because he sees God as the source of all life
and love does he love everything or rather does
he not shrink away from another. This view-point
of God towards man and all is what is natural,
whereas the way to love things in this world for
the pleasure they give and so on is unnatural.
God shines on all equally in so far as He is the
inner force or Anna (food or spiritual power
that sustains all according to their status and
evolution). Our aim being to reach the highest
we mould ourselves in the manner of godly living
and godliness which is precisely the experience
of love to all.
Unless one loves all one cannot get the
return of love. Love leads to real piety because
it is the love of God in all and it is selfless.
God's Nature is similar to that of the sun.
His love flows to all in equal measure. One who
loves God also begins to love all and draws all
towards the Divine. The Kenopanishad states the
condition of one who loves God. All beings seek
him with love. Thus one develops the Divine
nature when one loves God only and thus stirs
the inward love within each and every one. God's
approach to each individual or being is
individualised and unique. This is the occult
mystery of the unity of the One and the Many.
The One manifests in the Many and in diverse
ways It links Itself up with every one
individually. There is only the unity of the
source which relates all to one another. Thus in
the Natural Path we link up ourselves with God
through love and discover that we love all and
that others love us with Divine love. Even if in
fact anyone seeks to love us differently it is
our duty to make it possible for them to love us
through Divine love or love us for the sake of
the One Supreme and Ultimate Godhead or Reality.
It is true that Reality has a peculiar
fascination for man which is distinct from the
fascination for man which the unreal has for
him. Our work is to withdraw from the
fascination of the many as many and seek love of
the One which is the essence of the many.
In spiritual life one has to learn the three
'R's - ridicule, repression and respect even as
in ordinary life of education people say that
one must know how to read, write and do
arithmetic. One who loves God is ridiculed at
the beginning; if one gets over that state he
finds that others put hindrances of all kinds
before him and if even then he persists and goes
indifferent to either ridicule or repression
people begin to be serious and seek to know why
anyone should seek God and not the world. A
shock thus coming to one leads to reevaluation
and naturally one reaches the state of love of
all and gains love of all.
Master speaks of the deserts of love only
when one reaches the higher states. However, to
practice the love of God in one's everyday life
is to gain the love of all others who see in him
the same essence of Being.
Nature is indeed working her own natural way
and if one lives in conformity with her then he
also becomes more and more attuned to the
The most natural way or living is Godly life
for man and this life cannot be in contradiction
to any other way of life when it is lived
naturally. Man goes beyond the realm of hatred
and passion and rejoices in the Being of God.
A truly Godly life is possible only through
the love of God and such a Godly life produces
in all beings the love and the piety that is
central to the very life of the Abhyasi.