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NIRJARĀ
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in imagination. Men generally do good by gifts of money, medicine, clothes and the like, which, even when we lose sight of the fact that these things are not always acquired or amassed with a strict regard to the rules of virtue or good conduct, can only go to afford temporary relief to the suffering poor, or, at best, enable them to stand upon their legs to enter into the struggle for life, to thrive at the expense of their fellow-beings. The good that constantly flows from the being of the Perfect Ones is not to be compared with this kind of human philanthropy; it is the greatest good which one living being can do to another, and consists in the imparting of the knowledge which would enable each and every soul, who cares to benefit thereby, to attain freedom from all kinds of bonds, and the perfection and joy of Gods! And not only is the knowledge imparted by the Holy Ones the true source of freedom and joy, the example set by Them is even more useful to those who aspire to escape from the pain and misery consequent on embodied life. Their holy feet have illumined the Path to the highest height of glory, and we have Their noble example before us to inspire and encourage us in the pursuit of the Ideal! Let no one in his senses call this idleness or stultification of character.
It is true that the Perfect Ones do not concern themselves with the affairs of men-neither does the Over-Lord of theology, for the matter of that, else we should not have terrible slaughter of men in wars, to say nothing of other calamities which periodically befall mankind—but it is no less true that no righteous request of any true follower of Theirs ever remains unsatisfied. The explanation of this seemingly inconsistent statement is to be found in the fact that the will of a true believer (he who actually believes that the Holy Ones are possessed of all kinds of perfection, and are now residing at the top of the universe, enjoying the highest form of bliss) is potent enough to attract to itself all kinds of conditions of prosperity, and is also capable of drawing the attention of the higher order of beings (residents of heavens and other kinds of powerful beings) who can grant every wish in the twinkling of an eye.
To revert to the rules of conduct laid down for an ascetic, it is to be observed that he does not adopt the life of hardship under any external compulsion, but from a conviction of its being the only path to per
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