perfected in one in the measure that pride and vanity are overcome and abandoned.
The not-taking-offence and the not-giving-offence go together. When a man ceases to resent the actions of others he is already acting kindly towards them, considering them before himself or his own defence.Such a man will be gently in what he says and does, will arouse love and kindness in others, and not stir them up to ill-will and strife. He will also be free from all fear concerning the actions of others towards him, for he who hurts none fears none. But the unforgiving man, he who is eager to “pay back” some real or imaginary slight or injury, will not be considerate towards others, for he considers himself first, and is continually making enemies; he also loves in the fear of others, thinking that that they are trying to do towards him as he is doing towards them. He who contrives the hurt of others fears others.
That is a beautiful story of Prince Dhirgayu which was told by an ancient Indian teacher to his disciples in order to impress them with the truth of the ublime percept that “hatred ceases not by hatred at any time; hatred ceases by not-hatred.” The story is as follows:- Brahmadatta, a powerful king of Benares, made war upon Dirgheti, the king of Kosala, in order to annex his kingdom, which was much smaller than his own. Dirgheti, seeing that it was impossible for him to resist the greater power of bramhadatta, fled, and left his kingdom in his enemy’s hands. For some time he wandered from place to place in disguise, and at last settled down with his queen in an artisan’s cottage; and the queen gave birth to a son, whom they called Dirghayu.
Now, King Brahmadatta was anxious to dsicover the hiding-place of Dirgheti, in order to put to death the conquered king, for he thought, “Seeing that I have deprived him of his kingdom he may someday treacherously kill me If I do not kill him.”
But many years passed away, and Dirgheti devoted himself to the education of his son,. who by dilligent application, became learned and skillful and wise.
And after a time Dirgheti’s secret became known, and he, fearing that brahmadatta would discover him and slay all three, and thinking more of the life of his son than his own, sent away the prince. Soon after the exile king fell into the hands of Brahmadatta, and was, along with his queen, executed.
Now Brahmadatta thought: I have got rid of Dirgheti and his queen, but thier son , Prince Dirghayu, lives, and he will be sure to contrive some means of effecting my assassination; yet he is unknown to any, and I have no means of discovering him.” So the king lived in great fear and continual distress of mind.
Soon after the execution of his parents, Dirghayu, under an assumed name, sought employment in the king’s stables, and was engaged by the master of elephants.
Dirghayu quickly endeared himself to all, and his superior abilities came at last under the notice of the king, who had the young man brought before him, and was so charmed with him that he employed him in his own castle, and he proved to be so able and diligent that the king shortly placed him in a position of great trust under himself.
One day the king went on a long hunting expedtion, and became seperated from his retinue, Dirghayu alone remaining with him. And the king, being fatigued with his exertions, lay down, and slept with his head in Dirghayu’s lap. Then Dirghayu thought: This king has greatly wronged me. He robbed my father of his kingdom, and slew my parents, and he is now entirely in my power.” And he drew his sword, thinking to slay Brahmadatta. But, remembering how his father had taught him never to seek revenge but to forgive to the uttermost, he sheathed his sword.
At last the king awoke out of a disturbed sleep, and the youth inquired of him why he looked so frightened. “My sleep”, said the king “is always restless, for I frequently dream that I am in the power of young Dirghayu and that he is alone to slay me. While lying here I again dreamed that with greater vividness than ever before and it has filled me with dread and terror.
Then the youth, drawing his sword, said: “I am Prince Dirghayu, and you are in my power: the time of vengeance has arrived.”
Then the king fell upon his knees and begged Dirghayu to spare his life. And Dirghayu said: “It is you, O King! who must spare my life. For many years you have wished to find me in order that you might kill me; and , now that you have found me, let me beg of you to grant me my life.”
And there and then did Brahmadatta and Dirghayu grant each other life, took hands, and solemnly vowed never to harm each other. And so overcome was the king by the noble and forgiving spirit of Dirghayu that he gave him his daughter in marriage, and restored to him his father’s kingdom.
Thus hatred ceases by not-hatred- by forgiveness, which is very beautiful, and is sweeter and more effective than revenge. It is the beginning of love, of that divine love that does not seek its own; and he who practises it, who perfects himself in it, comes at last to realise that blessed state wherein the torments of pride and vanity and hatred and retaliation are forever dispelled, and good-will and peace are unchanging and unlimited. In that state of calm, silent bliss, even forgiveness passes away, and is no longer needed, for he who has reached it sees no evil to resent but only ignorance and delusion on which
to have compassion, and forgiveness is only needed so long as there is any tendency to resent, retaliate, and take offence. Equal love towards all is the perfect law, the perfect state in which all lesser states find their completion. Forgiveness is one of the doorways in the faultless temple of Love Divine.
8
Seeing No Evil
The solid, solid universe
Is pervious to love;
With bandaged eyes he never errs, Around, below, above.
His blinding light
He flingeth white
On God’s and Satan’s brood,
And reconciles
By mystic wiles
The evil and the good.”
Emerson.
“If thou thinkest evil, be thou sure
Thine acts will bear the shadow of the stain; And if they thought be perfect, then thy deed Will be as of the perfect, true, and pure.”
After Confucius.
After much practice in forgiveness and having cultivated the spirit of forgiveness up to a certain point, knowledge of the actual nature of good and evil dawns upon the mind, and a man begins to understand how thoughts and motives are formed in the human heart, how they develop, and how take birth in the form of actions. This marks the opening of a new vision in the mind, the commencement of a nobler, higher, diviner life; for the man now begins to perceive that there is no necessity to resist or resent the actions of others towards him, whatever those actions may be, and that all along his resentment has been caused by his own ignorance, and that his own bitterness of spirit is wrong. Having arrived thus far he will take himself with some such questionings as these: “Why this continual retaliation and forgiveness? Why this tormenting anger against another and then this repentance and forgiveness? Is not forgiveness the taking back of one’s anger, the giving up of one’s resentment; and if anger and resentment are good and necessary why repent of them and give them up? If it is so beautiful, so sweet, so peacful to get rid of all feelings of bitterness and to utterly and wholly forgive, would it not be still more beautiful and sweet and peaceful never to grow bitter at all, never to know anger, never to resent as evil the action of another, but always to live in the experience of that pure, calm, blissful love which is known when an act of forgiveness is done, and all unruly passion towards another is put away? If another has done me wrong is not my hatred towards him wrong, and acn one wrong right another? Moreover, has he by his wrong really injured me, or has he injured himself? Am I not injured by my own wrong rather than by his?
Why, then, do I grow angry? why do I resent, retaliate, and engage in bitter thoughts? Is it not because my pride is piqued or my vanity wounded or my selfishness thwarted? Is not because my blind animal passions are aroused and allowed to subdue my better nature? Seeing that I am hurt by another person’s attitude towards me because of my