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SWAMJI
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https://nell.io/akp/sanskrit?p=akp/how-sanskrit-works
http://www.eng.vedanta.ru/library/gokulananda/contents.php
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D.: Can the mind be fixed to that point? How?
M.: If the mind is distracted, ask the question promptly, To whom
do these distracting thoughts arise? That takes you back to the
I point promptly.
Both statements are true. They refer to different stages of
development and are spoken from different points of view. The
aspirant (abhyasi) starts with the definition, that which is real
exists always; then he eliminates the world as unreal because it is
changing. It cannot be real; not this, not this! The seeker ultimately
reaches the Self and there finds unity as the prevailing note. Then,
that which was originally rejected as being unreal is found to be a
part of the unity. Being absorbed in the Reality, the world also is
Real. There is only being in Self-Realisation, and nothing but being.
Again Reality is used in a different sense and is applied loosely by
some thinkers to objects. They say that the reflected (adhyasika)
Reality admits of degrees which are named:
(1) Vyavaharika satya (everyday life) - this chair is seen by me
and is real.
(2) Pratibhasika satya (illusory) - Illusion of a serpent in a
coiled rope. The appearance is real to the man who thinks so.
This phenomenon appears at a point of time and under certain
circumstances.
(3) Paramartika satya (ultimate) - Reality is that which remains
the same always and without change.
If Reality be used in the wider sense the world may be said to
have the everyday life and illusory degrees (vyavaharika and
pratibhasika satya). Some, however, deny even the reality of
practical life - vyavaharika satya and consider it to be only
projection of the mind. According to them it is only pratibhasika
satya, i.e., an illusion.
Real inspiration never contradicts reason, but fulfils it. Just as you find
the great prophets saying, "I come not to destroy but to fulfil," so inspiration
always comes to
fulfil reason, and is in harmony with it
Intellect can never become inspired; only the heart when it is enlightened, beco
mes
inspired. An intellectual, heartless man never becomes an inspired man. It is al
ways the heart
that speaks in the man of love; it discovers a greater instrument than intellect
can give you, the
instrument of inspiration
What we really want
is head and heart combined. The heart is great indeed; it is through the heart t
hat come the
great inspirations of life. I would a hundred times rather have a little heart a
nd no brain, than
be all brains and no heart. Life is possible, progress is possible for him who h
as heart, but he
who has no heart and only brains dies of dryness.
Let me
tell you, my friends, intellect is great indeed, but it stops within certain bou
nds. It is through
the heart, and the heart alone, that inspiration comes. It is through the feelin
gs that the highest
secrets are reached; and therefore it is the Bengali, the man of feeling, that h
as to do this work.