Книга “Скалы плавятся”


Activity must be coupled with discrimination

The Lord of this indivisible universe, the aJl-blissful, satchitananda, Bhagavan, has been
revealed in the Vedas. By taking up the path of the Vedas, one can know Him. The Veda
is Apaureseya [not manmade], it bestows divine sight. To see the divine true form of
Bhagavfin, divine sight is required. The visiOn of Bhagavan’s true form cannot be had
‘ with this gross physical eye. As Bhagavan taught Arjuna in the [Bhagavad] Gz’td
Na tu mam .s‘akyase dragtum anenaiva wasaks’usdl

Divyam daddmi te caksuh pas‘ya me yogam ais’varamll 273

271 The Hindi is a sentence fragment, with two exclamation points, neither of which are found elsewhere in the text.

272 English “class” is Gurudev’s own.

273 Bhagavad Gita 11.8. “But you cannot see me with your own eyes. I give you divine sight. Behold my _
glorious yoga.”

The attainment of divine sight is the ultimate goal. This is how human life is fulfilled.

Only elemental things (the gross physical) can be seen with the physical eye. In
fact, different capacities of vision are required to see the different aspects of the world.
Not all things can be seen with the same way of seeing. Consider, for example: mother
and father, brother and sister, wife, etc., all have similar physical bodies. Is it possible to
see all of them with the same vision? Mother is seen with one vision, whereas sister and
of course one’s Wife are seen with different vision. Furthermore, the same object is seen
differently by different people, according to their level of understanding.

Similarly, spiritual practice also differs according to the differences in each person’s
eligibility. The root of all Vedas is pranava [AUM]. But not all are eligible to chant this
mantra. Pranava is pure Brahman. Only a sannyasi who has given up all attachment to
physical things and who is thus a samyakanydsi is eligible for its practice. For him there
will be no attachment or hatred for the things of this world [samsdra]. He stays alone,
aloof, one apart from everything. Only such a person is eligible to chant the pure
pranava. A householder who has attachment towards his household, wife, and children, is
not eligible to chant the pranava. This is because the intended results of chanting the
pranava are to become the purified Brahma, devoid of maya, whose true form is solitary
sat, chit, ananda. The japa of pranava will not yield good results for a householder, but
instead will lead to destructive and inauspicious results. That is why it has been enjoined a
that householders should not utter the pranava by itself, but rather, they should hnk some 4 .
mantra with pranava and chant them together. Hence, pranava should be prefixed to a
mantra and then chanted. This method is authorized. Unauthorized practice will have no –
power to transform the heart, and all one’s efforts will go to waste.
Generally people say that their restlessness of mind is not diminishing and that the
mind is not settling down. But restlessness in the mind can be reduced only by carrying
out one’s various daily and enjoined duties. They don’t do this, and then they imagine that by sitting in meditation, they will immediately attain success —- how can this work?
The mind flows towards sound, touch, sight, taste and smell, and it becomes
impure through continued contact with sense objects. How can it move toward purity?
The mind’s movement is something like that of a dog. Desiring happiness, it runs here
and there, sometimes pursuing some sight, sometimes some smell, sometimes some
touch, sometimes some sound; the dog—like mind runs around, and cannot settle down.
When one is always enjoying sensory objects, how can one enjoy dtma? Only if one
abandons objects and turns towards dtma will one become an enjoyer of dtma rather than
i of sensory objects. He whose mind is bent toward Bhagavfin will not run off to see the
cinema. He who starts loving the beauty of Bhagavan will not even bat an eye at any i
if: object of the world [samsdra]. One who starts enjoying the imperishable happiness in
touching the feet of Bhagavan will not desire the touch of physical things.

So turn this mind, which has been running like a dog after beauty, taste, smell,
touch, and sound, in the direction of some manifest form of Bhagavfin. Devote yourself to
the pleasure of his service. Learn to offer incense to Bhagavan, and accept all offerings as
his grace [prasad].

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