Truth, Right Action, Peace and Pure Love

Those devoted to the Lord are full of love; they always stand by righteousness (dharma); they speak the truth; their hearts melt with mercy; they are devoid of wrong; they avoid sin; their nature is well-founded; they will renounce everything gladly; they eat in moderation; they are engaged in doing good to others; they have no selfishness; they aren't worried by doubts. They won't lend their ears to flattery but are eager to listen to the praise of the good nature of others. They have beautiful, strong, and holy character. True spiritual aspirants will endeavor to acquire the above qualities and possess a good character. Anyone who is engaged in repetition of the name (japa), penance (tapas), and sacred vows (vrata), anyone who has self-control (samyama) and discipline (niyama), anyone who has faith, patience, comradeship, kindness, and joy as well as unalloyed love (prema) towards the Lord — such a person is very dear to Me.

Listen, think it over and absorb. How do we get into listening and what is the difference to only reading it?

How do we get into listening? Often I read just the first sentence and I begin to listen.

Those devoted to the Lord are full of love; they always stand by righteousness (dharma); they speak the truth; their hearts melt with mercy; they are devoid of wrong; they avoid sin; their nature is well-founded; they will renounce everything gladly; they eat in moderation; they are engaged in doing good to others; they have no selfishness; they aren't worried by doubts.

Devoted to the Lord we read and first we think about yesterday, what was it, about faults within and we had to get to the conclusion that without being aware of the faults within, the wrong identification with the body is ongoing and we see that in the three Gunas, and in such a mind state we are not full of love.

Why do we stand by righteousness, because without ‘right action’ there is no ‘pure love’ and why we speak the truth? Without accepting truth there is no ‘pure love’. If we have to accept truth and accept right action and understand peace before we can experience ‘pure love’, the devotee has to go for it, no matter what. Right action is right action and not wrong action to make it right we have to know the difference from untruth to truth and it means we have to get aware of the faults within.

They won't lend their ears to flattery but are eager to listen to the praise of the good nature of others. They have beautiful, strong, and holy character. True spiritual aspirants will endeavor to acquire the above qualities and possess a good character. Anyone who is engaged in repetition of the name (japa), penance (tapas), and sacred vows (vrata), anyone who has self-control (samyama) and discipline (niyama), anyone who has faith, patience, comradeship, kindness, and joy as well as unalloyed love (prema) towards the Lord — such a person is very dear to Me.

We begin to listen and often by doing that memories come up by trying to find it in my own life, it just happens.

We cannot go for falsehood and accept truth, as much as we cannot go for right action and go for wrong action and we have to discriminate between right and wrong and whatever is needed to get there is just the natural consequence of it.
If we are devoted to love, there is only one right action and many wrong actions probably and that right action depends to truth and to know truth from untruth we have to get aware of the fault within. If we get aware of the faults within it is also a natural consequence that we have to possess a good character. It is not possible to get aware of the faults within if we don’t accept truth.

And then Baba goes to the Sadhana, repetition of the name, penance and sacred vows, commitments, self-control and discipline, it is all part of the quality of goodness and faith, patience, he tells us love is expressed in patience, comradeship, kindness and joy and love towards the Lord – makes a person very dear to ‘Me’.
That is as much as I know quoted in the Bhagavad-Gita and Lord Krishna is using these same words.
In the Bhagavad-Gita Krishna speaks of all qualities of a good devotee and tells that someone like that is very dear to ‘Me’. In the Bhagavad-Gita it is also the Lord, divinity, only it is Krishna.

It could be a quote from the Bhagavad-Gita. What can be confusing to the mind is that it is very dear to ‘Me’ and not making the difference between ‘me’, little I, body level and He, divine universal ‘I’ not the body.

We remember Baba’s words, ‘you and I is we’ and we know now that ‘you and I’ is in the body complex and therefore, we cannot get aware of the fault within.
To get aware of the wrong identification of the mind we have to go on a level beyond the mind and that is ‘we’.

That is the first step and it perfectly makes sense.

But here we talk about the second step, ‘we and he is I’, when Krishna talks about – such a person is dear to ‘Me’.

Anyone who is engaged in repetition of the name (japa), penance (tapas), and sacred vows (vrata), anyone who has self-control (samyama) and discipline (niyama), anyone who has faith, patience, comradeship, kindness, and joy as well as unalloyed love (prema) towards the Lord — such a person is very dear to Me.

 It means Baba is Krishna, that is an insight we can have with these words, and some devotees in listening to it will probably get to the insight – he is Krishna.

We can also think, great we meditate, we repeat the mantra and Baba said, all mantras are okay, it doesn’t mean there is a difference if it is a TM-mantra or OM or Soham or a Shiva mantra, we have to use the mantra we got a long time ago and our own mind and self got used to it, not the mantra matters, but the self-experience and it is always the same higher self, that is another insight we can get with these words and it makes perfectly sense.

If we meditate and are ‘engaged’ in Sadhana or contemplation on his words, we are part of it and we could be glad and think that it is great, but only if it is true, we have to accept truth.
We have to see a difference between what we think is true and in fact is maybe not true, because we don’t know the fault within.
Only when we get aware of the faults within, we are able to ‘accept’ truth. To think we know and it is not true is not truth, but we have to accept truth that it is our mind in illusion if we think we know and in fact it is no true.

That is what Baba said in the interview and during three different interviews. He asked, ‘how do you feel?’ And I thought I felt good. It was in his presence sitting at his feet and he said, ‘that is not true’. There is a difference between what I felt as true and accepting truth and I had to accept truth that it was not true.

That is thinking over the words of Baba when reading that thought for the day and it does make sense, doesn’t it?