by everyone. Even inanimate things will know what this language is. It is the
language of nature itself. It is not Sanskrit, or English, or Hindi. It is something else
altogether. It is the feeling of things, which is different from psychological functions.
These feelings, which are supernormal, are nothing but the vibrations that are
produced in harmony with the natural system of things.
It is not merely that dislike and hatred are absent in the presence of such a person;
there is something else much more than this that happens. There is positive love
emanating from that person, and love coming to that person from everyone else. The
Chhandogya Upanishad says, “As vassals offer tributes to an emperor, so do all
directions offer tribute to this emperor of the world.” Everything flows towards this
person, because this person is no more a person. He has become a centre of universal
gravitation; therefore, there is a pull exerted by this so-called supernormal person.
This is the goal of the practice of ahimsa, an achievement that has come merely by
the eradication of selfishness which is the root of individuality and the cause of our
likes and dislikes. This is the meaning of the sutra: ahimsāpratiṣṭhāyām tatsannidhau
vairatyāgaḥ (II.35). Neither we will dislike anyone, nor will anyone else dislike us.
That state of affairs will ensue if the personality is scrubbed of all personal feelings
and subtle desires that are attached to this body-mind complex.
Satyapratiṣṭhāyāṁ kriyāphalāśrayatvam (II.36): If we stick to truth, our words will
become true. What the great masters speak materialises itself on account of the
correspondence between their speech and the truth of things. Speaking the truth is
nothing but the maintenance of coordination between fact and what one expresses as
a definition of that fact. Because of a continuous practice of this maintaining of
harmony between the words that one speaks and the facts that exist, a result follows
which is surprising indeed. Everything that they speak corresponds to fact; and so,
when something is said, it happens.
Words which emanate from the mouths of these great masters are really forces that
stimulate facts and stir the materialisation of values. The materialisation of the
words that they speak is effected on account of the practice of this coordination that
they have maintained between the words that they speak and the facts that are
existing. They are accustomed to this harmony between their words and the facts of
nature and, therefore, nature regards them as a friend. Then, everything is friendly,
so that there is a friendly coordination between what is uttered and what exists.
Sometimes, even thoughts will materialise. It is not merely words that are spoken,
because there is a connection between words and thoughts. We may not speak, but
we may merely think—that is enough; it is equal to speaking. If there is a feeling in
our mind, that will take effect. If we think something, that will happen, merely
because of the same reason—that the thoughts, which always maintain a connection
with words, have been accustomed to a harmony between themselves and facts.
Therefore, when thoughts are generated in the mind, they always correspond to facts,
and so they compel the manifestation of a fact corresponding to the nature of the
thought. Thus, thoughts materialise and become true, and words take effect due to
the practice of truthfulness. Such is the great, wonderful consequence that follows
from the practice of ahimsa satya.
Asteyapratiṣṭhāyāṁ sarvaratnopasthānam (II.37): Everything comes to us if we do not
appropriate things that do not belong to us. One who wants nothing will get