everything. It is the asking for things that is the bane of life, because asking for a
thing is the restriction of our demands to certain things alone, and eliminating other
things as if they are good for nothing. Everything is equally valuable in this world.
And the asteya which is mentioned here is not merely a gross form of stealing as we
understand it, but an inclination of the mind to appropriate; that is called stealth. We
need not actually carry anything physically. There may be even a tendency, a feeling,
a like, a longing: “Let me have it!” That is stealth, because mental stealth is real
stealth. We may not have taken it, nor we can be punished for it; but some other law
will work because we must always remember that thoughts are more powerful than
physical actions. Thoughts are real actions.
We will be rewarded or punished for the thoughts that we entertain, not merely for
the movements of hands and feet. Our feelings, our volitions and our thoughts are
what determine our personality and our future. Non-appropriation, even in thought,
and not expecting anything from anyone, is a power which stimulates sources of
wealth everywhere—again, for the reason that this practice of the vow implies an
abolition of selfishness, because such an attitude of non-appropriation cannot be
present in a person unless that person is utterly unselfish.
Always there is a desire in the mind to have something, to get something. Who can be
free from such longing? But if this can be achieved, we will empty ourselves in such a
way that things will automatically flow to us. “Empty thyself and I shall fill thee,” said
Christ. If we empty ourselves, everything shall flow unto us. Asteyapratiṣṭhāyāṁ
sarvaratnopasthānam (II.37). Everything comes to us. All wealth, jewels and all
property in the world will be ours if we do not ask for anything. Do not ask for
anything, even in the mind, even by feeling. That is important. It is not only more
important—it is the only thing that is important. If we do not say anything with
words, but mentally think that it would be good if we have it, then we have asked for
it. Then there will be a limitation of our thoughts to certain things, and other things
which are not contained in these thoughts will be eliminated. There will be love and
hatred, and the whole thing is spoiled. Again, it is very necessary to be cautious in the
understanding of these principles. When they are properly understood and practised
in their spirit, these consequences follow. Everything comes to us, provided we
expect not anything from anyone. This is the meaning of the sutra.
Brahmacaryapratiṣṭhāyām vīryalābhaḥ (II.38). Adamantine energy comes to a person
who is self-controlled—like Hanuman’s strength, which is supposed to be the
pinnacle of conceivable energy. This comes not by dieting, or exercise, or any such
extraneous means, but by an inflow of energy which is perpetual in nature.
Brahmacarya does not mean ordinary celibacy, or continence, in common language.
It is a very difficult thing to conceive because it is the conservation of energy by the
blocking of passages of the senses from channelising themselves towards objects
outside. Humanly, it is impossible for ordinary people; but once it is achieved, these
consequences will follow. We become adamantine in energy, indefatigable in our
work, and tireless in our efforts. The mind and the body become strong, and we feel a
sense of lightness and buoyancy in our spirit.
The virya labhah that is mentioned here is not an ordinary energy, but a
conservation of the energies of all things which are usually regarded as objects of
sense. The withdrawal of senses from objects is not merely a negative action, as one
would wrongly imagine. It does not mean that we merely cease from thinking of