Page 58 - Imperience Beckons

concerns.
The other man's concern is the other man's concern; if he is not well, he is not well. How does it concern us? We have been fools on our own, leaving the Homeland, working up our veils, doing all sorts of Karma, getting entangled in a mess. Now if somehow we are able to remember the homeland, then we should get back to it. We have no right to judge others and evaluate them by our standards, forgetting our duty. In the process we tend to be uncharitable to the other person being evaluated. It would be wise to desist evaluating others until we see things from a calm mind and a calm vital consciousness. We are in general, always more able to criticize sharply the work of others and tell them how to do things or what not to do than we ourselves avoid the same mistakes and wrongs. If defects are found in others according to our judgment it is our duty to correct it if we can and not find fault for such lapses or actions of the other person.
Until we have this clarity, it is a big confusion for us. The defects are found in others, in society and in the relations we have with other societies and countries. Are we to totally ignore our duties to correct others? How are we going to bother about society here in this context! After all things are happening in such a way outside, that on the road today somebody almost challenges that he will immolate himself, some boys are immolating in the North, there is riot, the Naxalites demand so many things. We may ask - are we not to respond to the social needs? Yes, we can, we should, but there is always a limitation to the individual involvement in this matter- these are issues to be tackled primarily by the Governments.
There are two attitudes we can have, one, either an attitude of equality to all regardless of their friendliness or hostility and two a general goodwill to all. It is improper to have an attitude of cursing or hatred to others. The imperience had during our sadhana, enables us to look upon all things and all people with a calm and clear vision and be impartial and uninvolved in our judgments. But this attitude is likely to lead to neutral indifference to all problems of society and Nations. If there is no kind of general action desired or needed, no loyalty to Truth is involved and no will for Truth to triumph and it is an action for one's personal sadhana then the attitude of neutral indifference and samata would be enough attitude for us to progress. The message of Lord Krishna in the Gita is our guiding principle in these matters. Arjuna wanted no action against assailants; Lord Krishna who advocated the philosophy of Sthitha Prajna,