Often we find ourselves angry with some person or other. Anger is provoked in two ways. When we see a man guilty of an offence we lose our temper. But we do not pause to think whether we too are not like him. Even if we have not been guilty of sinful deeds we must have had sinful thoughts. Perhaps we have reason to think that we have sinned less than others. This must be because we are a little more mature. Even so, how difficult do we find it to correct ourselves. Would it not be more difficult for a habitual sinner to retrieve himself? We need not associate ourselves with him. The sastras proclaim that the first step towards Atmic improvement is to sever ourselves from evil people and to seek the company of virtuous men. But there is no point in looking upon sinners with hatred or anger. All we can and must do is to pray that they turn to the path of virtue. If, by the grace of the Lord, we acquire a little grace ourselves we must use it to take them to the right path.

Our opponent is not likely to change his attitude towards us simply because we are angry with him. Instead, he might turn against us with greater venom. Hatred thus will be kept fuelled on either side. One must realise one's mistakes and try to reform oneself. We cannot congratulate ourselves if a person corrects himself fearing our anger. Also the change thus brought about in him will not be enduring. If we think that there is something wrong with a man we must try to correct him with love.

Why do people sin? The reason must be their mental condition and the circumstances in which they are placed. If we happen to be free from any guilt, it must be because we are more favoured by circumstances. When you see a sinner you must pray: "O Ambika, I too might have sinned like him. But in your mercy you do not give me the occasion to do so. Be merciful to him in the same way."

We must not be angry with a man even if he bears ill-will against us. Our innermost mind knows how far we deserve to be spoken ill of. It may be that the man who nurses bad feelings against us is doing so not because of any wrong done by us. We know, however, in our heart of hearts that the sins we have committed are indeed great. Such is our predicament that we must shed tears before Amba, atone for our sins and pray that they are washed away. In that way are we qualified to point accusing finger at others?

The question arises: may we direct our anger against others when we are free from all sin? Were we truly sinless, we would be all love and affection. Where is then the question of our being angry with anyone? Even towards a sinner we should have then no feeling other than that of love. On the other hand, if we are guilty of wrongs ourselves we have no right to be angry with those we think are sinners. In the state of utter sinlessness we realise it all to be the sport of Amba. In her sport who merits praise, who deserves blame? Anger, in any case has no place in our life.

As I said earlier, according to Krsna Paramatman the two great forces inciting man to sin are desire and anger. In other words we hurt ourselves with our anger. Our opponent may ignore our anger but then we hurt ourselves with it-both our body and mind suffer. The natural dharma of man is to be loving and affectionate. And to be loving and affectionate is to be ever in bliss. Love is Sivam, it is said. We must always learn to attain the condition of love that is Sivam.