This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER - 3 TRUE MERCY (DAYA) The General Nature of Mercy Mercy generally means not to inflict pain on any living creature. Observers of supreme and perfect mercy are those noble people have given up all the worldly activities and have adopted full time spiritual life (Sadhana). However, the ordinary people can also resort to mercy to the best of their ability. The General Order of Observance of Mercy: If we are vigilant in daily life, whether in social, domestic, or business affairs, we can certainly save many innocent lives from destruction. We can prevent violence on the lives of ants, flies, bugs, cockroaches and such other small insects, if we are alert while we eat, drink, bathe, cook, arranging our books and other things. If we become merciful towards these small insects, how can we possibly become cruel towards big animals like cows, buffaloes, dogs, sheep, goats, donkeys, horses and even human beings? Human being is considered superior of all life forms. The behavior described below is not only proper but essential to become merciful towards animals and human beings: If we have domesticated certain animals or have kept them for certain purposes, we should provide them with food and drink in time and due shelter from weather conditions like rain, heat and cold. We should not demand excessive work from the above mentioned animals, or servants, or exploit them in any other way. A businessman should not indulge in shady deals to secure unreasonable excessive profits derived by unjustly depriving others of their wealth and hurting them. If some poor customer comes for the purchase of basic needs, such as food or clothes, and if he is a little short of money, let us not humiliate him but find a mutually beneficial solution and fulfil his needs. Let us become gentle and sweet in our behavior towards children and elders of the family, servants and subordinates, neighbors, people of our residential areas including the members of our society. This will prevent conflicts, quarrels, and use of abusive or offending words; consequently no occasion will arise to inflict pain through insulting language. A Sadhaka should always be conscious of the fact that he never intends consciously to inflict any loss on others. Thus, not only does he refrain from abusing others, but eventually from even wishing ill of others, as far as possible. The Particular Order of Observance of Mercy: After taking note of this general order of observance of mercy, let us now, proceed to understand its special significance. The great saints have, by their unique knowledge of life, preached us the mercy that is subtle, scientific, and effective. The result is that their religion (Dharma) is the supreme 'Ahimsa-Dharma' or complete abstinence from harming any living beings. Consumption of any non-vegetarian food, whether eggs, meat or fish, is indicative of intentional violence, reflecting extreme cruelty, since such meal cannot be prepared without depriving some living creature of life or potential life. When we use onion, garlic, potatoes and root vegetables as food, many microscopic lives are destroyed. Again, there is no vital loss of health if we abstain from consuming these root-vegetables. It is therefore proper for discriminating and pious people not to indulge in foods such as these. Taking food after dark makes it difficult to avoid destroying tiny insects. Therefore, if we avoid taking food during night time as far as possible, it will also contribute towards the observance of mercy or compassion and non-violence. We should know the source of birth of living beings, if we desire to cultivate the ability to observe such a gentle mercy, this observance of true mercy is not possible if we walk on green grass, spill water without any purpose, needlessly pluck flowers while walking, dig earth purposelessly or consume ice, moldy flour, or stale fruits. Discriminating persons should, therefore, be careful and cautious. The topic is expanded further in our chapter on Awareness of Soul (Atmajagruti). Observance of mercy described here is generally meant for the householder. Deeper and more subtle observance is necessary in the duties of ascetics. However, we shall not go into the details of the extensive topic here because it does not directly concern an average Sadhaka. KINDNESS FOR SELF So far, we have discussed the nature of worldly mercy. From the very beginning of time, the Soul, not knowing its real nature, subjects itself to feelings such as passion, jealousy and ignorance, subsequently destroying its virtues such as knowledge, vision, character, and divine bliss. In order to prevent such systematic destruction, a person has to engross in searching a way to prevent ignorance, passion, jealousy etc. This is best way to exercise the concept of true mercy towards self or others. A Sadhaka, therefore, should try his level best to observe absolute mercy. Let us salute those masters of supreme meditation, and great saints, who having stemmed the tide of passion, jealousy and the like have firmly established themselves in the practice of absolute mercy or compassion. THE GLORY OF THE CREED OF TRUE MERCY (DAYA-DHARMA): 1. You stated in your sermon, O Master! that no religion (Dharma) equals mercy. With complete fearlessness, let living beings tackle their faults. Truthfulness, character and clarity are purposeful only when coupled with true mercy, just the way the ray cannot shine without the Sun, the Soul cannot exist without true mercy. 2. True mercy is the mother of the world. It is a child of truth and divine bliss. Mercy is the upward mobility. It is the only real wealth. Actually it is the virtue of virtues. Happiness of heaven and divine bliss is possible only through true mercy. Only true mercy does good to all living beings and ends to all pains and calamities. 3. If we, in our worldly life, look after the growth and welfare of our children with tender care, by what logic can we annihilate the offspring of other beings? 4. Austerity, knowledge of scriptures, observance of vows, meditation, charity, and sound character are all resulting from true mercy. The religion of true mercy should, therefore be observed with maximum effort, so that all other religious activities become fruitful. 5. The best means to attain to religion (Dharma), is to be compassionate, humble and lofty in character. 6. Violence in any form is an animal instinct, not a human instinct. We would never resort to violence if we presume that human being always aims at the uplift of his soul. 7. Merciful is the seed of the wish fulfilling tree (Kalpavruksha) of Dharma. It endows all the being of the universe with every happiness and destroys all sources of sorrows. May the Goddess of true mercy be ever victorious. 8. In reality, the noble human being is merciful, compassionate, speaks softly, and conveys humbles through his eyes. 9. All our sinful actions are destroyed by the Darshana or contemplation of those great noble persons who do not torment any being by body, mind or speech. 10. All faiths and all scriptures accept the doctrine that true mercy is the very basis of true religion. When observance of true mercy is not the aim, exclusively sins exist. Aspirants should not, therefore, under any circumstance or under any pretext, give up this virtue of true mercy or compassion and hurt living beings. LIVING EXAMPLES OF TRUE MERCY (1) Ishverchandra Vmdyasagar was a great and glorious famous native of the state of Bengal in India. Once he was on his way to the village Kalna with his friend, Girishchandra Vidyasagar. He saw a poor laborer lying on the ground. He was suffering from diarrhea and was constantly vomiting. His clothes were smelling bad. Many persons placed their handkerchiefs over their noses and passed by with their faces turned. The laborer's satchel containing all his possessions was lying next to him. When Ishverchandra saw the suffering man he understood the situation. He lifted up the sick man on his shoulders and instructed his friend Girishchandra to follow with the man's possessions. They walked to the Kalna village. Arrangements were made at an rest house and a doctor was called for the poor sick laborer. The sick man became normal within two days with the help of proper treatment. Then Ishverchandra said, "Well friend, my mission is over. I shall go now." He gave money to the laborer and left with his friend Girishchandra. The laborer was simply stunned by the true mercy of this godly person. Such was Ishverchandra Vidyasagar, the very embodiment of compassion. His selfless service and his divine spirit of true mercy deserves our praise. (2) Madanmohan Malaviya is known as the upholder of the Aryan civilization. He was the founder of the famous Benaras Hindu University. He was a close associate of Mahatma Gandhi. He was a great scholar and educationalist who associated himself in the freedom struggle of India. Once as a student, as he was walking on the road, his eyes fell on a restless dog. It was running back and forth because of a wound in its ear. Malaviyaji approached the animal with food and took the dog to a veterinary hospital where the attending doctor gave him medicine for the dog and warned him, "Well Madanmohan, always be careful because sometimes such dogs are rabid and bite people." However, Malaviyaji had no fear. He applied proper medicine on the wound of the dog and sat there till the dog slept soundly. What is our reaction when we see sick and dirty dogs? Let us think of this and grasp the greatness of the virtue of true mercy in such legendary people and be aware of regarding every soul of living beings equally.