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Rocks Are Melting . ‘The Everyday Teal igs of Swami Brahmananda Saraswati Jagadguru Shankaracharya Jyotirmath, Himalayas, 1941-53 Pdited and Introduction by LB Shriver ‘Translation Edited and Annotated by Cynthia A Humes Clear River Press Fairfield, Towa 2000. 1 Only one who is happy can bring happiness! to others. (One can only share what one has, To beg for money from a poor man is foolishness, for wea cat be pate niyo person wh posses In the same wa, knowledge [vidya canbe gained only fom one who possesses knowledge, Silay, great happiness canbe ined only from God [Bhagavn] who is the storehouse of happiness. [Noone can obiain happiness in worldly life {samsdral? without the grace” of God [Bhagavan]. Only those who have faith in Paramatma* and in spirituality can acquire it. ‘The rest remain in the trap of unhappiness and sorrow.* In worldy life we do not find anyone whois rly happy. One who lacks something considers another who hai tobe happy; but he who has tat thing is also unhappy, For example ian who does not have ‘child assumes the man who docs tobe happy, yet the man wit children i unhappy for ‘wanting something else. This shows that there sno happiness in wordy objects. The essence” of happiness is Paramatma, who is Sat Chit Ananda.’ Only by coming into contact with That whichis the embodiment of happiness can the individual sul become ‘happy. There is no other way. Paramatma is like a general merchant® who can deliver any object deszed without ever running out of supplies, But to obi his favor, we must conscientiously follow the precepts of the scriptures,’ for nothing will come from merely reciting the glorifications'® of his name. Can anyone become a rich man just by continuously reciting Lt of merchandise? !The rot word Ouro epoys heres sukhe, which may be lected a both adjective an noun. The te sma sometines rendered as "the wo.” Yet ts meaning nl ot ust bith inthis ‘worl bt ls (a its Sask rot of steaming” conn) the low of continuous eins experienced by the individ sul, > Weta fre a “vor or “gree.” Han als comnte “kindness.” “ Puan isthe "Creat Sef," which when seen without iluson enone ober than the Atma, als The team da ithe anonym of subtha © Searpa ia classic ter forthe essential frm of something someone. Here, Guiev says Pantin, which xis within and wits, truly happiness, oy " existance (Being), Conscionsess, ad lis, Kite nate of xine to bscome awe of af, ad this awareness ef * engi ted inthe origin ° te tem vid refs to enjoins religious rules of pry, commanded nia atons, ae posed Interpersonal ad cial dynes. "The erm mahamya denotes a specifi genre of devetiona prise stores. 2 ‘To expect to gain happiness from wordly-minded persons is a mistake, How can hhe who is himself unhapay make others happy? The happiness which appears in samira is arelative happiness." One person is happy in something, whereas another is happy in something ese. If you must beg for happiness, then you should only beg for it ina place where all Inappiness is available. Remember that only one who is inclined towards the Supreme {[Paramatma] can obtain happiness and peace in ths world [samsdra]. Others cannot, ‘Seeking happiness in worldly lf is like trying to quench your thirst by collecting drops of dew. Fulfilite's purpose by leaving this world behind, [No one ean say for how ‘ong we have carried the heavy load of lfe—sometimes inthe body of an elephant weighing five tons, sometimes in the body of an ant, sometimes in the body of a human, This burden can only be lifted through the grace of God [Bhagavin|. ‘Conduct yourset such that inthis very life you may receive the grace of God and are not forced to return to another hag of urine and excrement”, This will happen only ‘when you follow the intnetions of God as contained in the Veda Sastra ‘Whatever your station [vargal! or stage {dsrama]" of life, cary on your ‘enjoined duties! at all ines, and continue to take the name of God, ‘Cary on your upasana [spiritual practice] regularly, moming and evening, while ‘conducting your duly lle and activites in such a way that you always benefit others "an he Sans, dpetta means “pendent or elatve.” " Many sages om Indic ton which tess rede rom he eel of rei refer tothe body in ighlyderognorywaysto shock ther steer fom eomplscency and alacant. See, fo example, Mii Upmigd 1.3, Manus 6:76-7, und Dhammapsda 150, We hae chosen a “pole” rendering orp the ‘eae the shock ofthe ourleter Anglo-Saron equivalents ofthe eathy Hind employed inhi tak. "The en nara refers to ces cane and cil tts. ™ Aévama means esting lace or tage in ie ones ome i an arama, nd 0 & monastery In this cones ites othe four supe file which » devo Hind my pat hough on the pth to bert. Bralmacary the etied oc ara of «person's ie wich devote to edcation. The Grhatha <érama the period o hwxctoldng ad Fai if, A pers who move tothe thd age, ‘Vanaprsta, becomes oes-dweling enucite who riz fom active engagement in the wot, ba stl main link thi former ent. The fourth age, sonny, ental fl reunion, ocing the las of one's scar deny, Si ad RINE Wien expSONS| 3