Follow the Shastra

The world, fear and bondage enjoy the deepest intimacy. He who thinks of
God is ultimately loved by the world. He who loves God has no fear. Bondage
he transcends.<br>
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He who feels that sense-pleasure and the supreme joy are one and the same
is utterly mistaken. Self-indulgence and the Goal of life never can and never
will meet.<br>
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To see God one has to be practical, absolutely practical, both in the world
of realisation and in the world of manifestation. Nobody can be more practical
than one who is endowed with spiritual qualities. His life is guided, protected
and illumined by the forces divine.<br>
<br>
Fear fears to stay with him who has perfect faith in God. His heart is purity.
His mind is freedom. Duplicity? He knows not what it is. His love he uses
to love mankind. He expects love in return only if so is the Will of God.
His service he offers to the Supreme in humanity, having utterly destroyed
the root of expectation-, nay, temptation-tree with the sharp axe of his
wisdom-light.<br>
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Devotion?s delight and meditation?s silence constantly breathe in him. Violence
is too weak to enter into his fort of thought, word and deed.<br>
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Purest sincerity he has. Mightiest self-sacrifice he is.<br>
<br>
He wears no man-made crown, but a God-made crown which God Himself cherishes.
The name of this divine crown is humility.<br>
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He who is devoured by the undivine forces is not only unspiritual but impractical
in the purest sense of the term. Never can he stay alone even if he wants
to. Vanity, anger, ostentation and ego arouse him from his slumber and then
they compel him to dance with them. Secretly but speedily ignorance comes
in and joins them in their dance, and then cheerfully and triumphantly it
teaches them the dance of destruction.<br>
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His ego he uses to buy the world. His anger he uses to weaken and punish
the world. His vanity and ostentation he uses to win with the world. Consciously
he offers himself to the glorification of sense-pleasure. Alas, he himself
fails to count his imaginary projects, for they are countless, innumerable.
What he has absolutely as his own is his self-praise. What he infallibly
is is verily the same.<br>
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He says to charity and philanthropy: ?Look, I am sending you two to the world.
Remember, I am not giving you to the world. Bring back from the world for
me name and fame. Come back, soon!?<br>
<br>
Charity and philanthropy humbly listen to his command. They go running toward
the world. They touch the world. They feed the world. They forget not to
bring back name and fame from the world for their master. The master receives
his coveted prize: name and fame. Alas, to his utter astonishment, futility
follows his name and fame.<br>
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His life is the hyphen between sin and hell. What is sin? Sin is the taste
of imperfect ignorance. What is hell? Hell is the ruthless torture of unsatisfied
desires and the fond embrace of ignorance fulfilled.<br>
<br>
At first the seeker has to take ignorance and knowledge separately. Later
on he realises that in both ignorance and knowledge THAT exists. Let us kindle
our aspiration-flame with the soulful lore of the Isha Upanishad. ?Avidya
a Mrityum Tirtha….??”By ignorance he crosses beyond death, by Knowledge,
Immortality he enjoys.?<br>
<br>
The chapter comes to its close with the word Shastra (scripture). Shastras
are not to be ridiculed. Shastras are the outer attainments of the inner
experiences and realisations of the Seers of the Truth. Not for those the
Goal supreme who look down upon the spiritual experiences and realisations
of the Seers of the hoary past. They are committing a Himalayan blunder if
they feel, on the strength of their vital impulses, that they can practice
meditation and learn the secrets of inner discipline unaided. Personal guidance
is imperative.<br>
<br>
Easy to say: ?I follow my own path.? Easier to deceive oneself. Easiest to
starve one?s inner divinity that wants to reveal and manifest itself.<br>
<br>
The Teacher enjoins the student: ?O my Arjuna, follow the Shastra.?<br>
<br>
Sri Chinmoy