But then there is another aspect and that is the law brought by the prophets from time to time. And what is this law? It comes as an interpretation of the hidden law which a prophet has been able to see; but a law given by a prophet is also related to the period in which he lived, to the people of that period in their particular evolution. Thus this law is brought about by two actions. One action is the condition of humanity at that specific time, reflected in the heart of the prophet; and the other is the light of God, shirting from above to make that condition so clear that a solution can be found for it; it is this solution which can be called the divine law, given by the prophet.

When we study the religions given by various prophets to different people in this world, in different periods of the world's history, we shall find that the truth which is behind all the religions is the same; if the teaching differs it differs only in the law they have given. People have always disputed in vain over this difference in the laws that the different teachers have given to their people, not realizing how much that law depended on the people who received it and on the time when it was given.

But these four laws mentioned above: the law of the community, of the state, of the Church, and of the prophet, all have their limitations. There is, however, one law which leads man towards the unlimited; and this law can never be taught and can never be explained. At the same time this law is rooted in the nature of man, and there is no person, however unjust and wicked he may seem, who has not got this faculty in his innermost being. It may be called a faculty, for it is the faculty of discerning between right and wrong.

But what determines that something should be called right or wrong? Four things: the motive behind the action, the result of the action, the time, and the place. Wrong action with the right motive may be right; and a right action with wrong motive may be wrong. We are always ready to judge an action, and we hardly think of the motive. That is why we readily accuse a person for his wrong, and excuse ourselves readily for our wrong, because we know our motive best. We would perhaps excuse another person as we excuse ourselves if we tried to know the motive behind his action too.

A thought, a word, or an action in the wrong place turns into a wrong one, even if it was right in itself. A thought or word or action at a wrong time may be wrong although it may seem right. And when we analyze this more and more we shall say as a Hindu poet has said, "There is no use in feeling bad about the wrong deed of another person. We should content ourselves with the thought that he could not do better." To look at everything, trying to see what is behind it, to see it in its right light, requires divine illumination, a spiritual outlook on life. And this outlook is attained by the increase of compassion. The more compassion one has in one's heart, the more the world will begin to look different.

There is another side to this question. Things seem to us according to how we look at them. To a wrong person everything looks wrong, and to a right person everything looks right; for a right person turns wrong into right, and a wrong person turns right into wrong. The sin of the virtuous is a virtue, and the virtue of a sinner is a sin. Things depend very much upon our interpretation, as there is no seal on any action, word, or thought which determines it to be wrong or right.

There is still another side to it: how much our favor and disfavor play their part in discerning right and wrong. In someone whom we love and like and admire we wish to see everything wrong in a right light. Our reason readily comes to the rescue of the loved one. It always brings an argument as to what is right and what excuses his wrong. And how readily do we see the faults and errors of the one whom we disfavor; and how difficult it is for us to find a fault, even if we wanted to, in someone we love! Therefore, if in the life of Christ we read how he forgave those who were accused of great faults or great sins, we can now see that it was natural that the one who was the lover of mankind could not see faults; the only thing he could see was forgiveness. A stupid or simple person is always ready to see the wrong in another and ready to form an opinion and to judge. But you will find a wise person expressing his opinion of others quite differently, always trying to tolerate and always trying to forgive still more. The present is the reflection of the past, and the future will be the echo of the present; this saying will always prove true.