Chapter X: 8-9
I am the source of all; from me
everything evolves; understanding thus, the wise, endowed
with meditation (or the proper attitude) worship me.
With their mind and their life wholly absorbed in me, enlightening each other and ever speaking of me, they are satisfied and delighted.
CommentaryGod is the source of all. The whole universe has issued from him as dream objects issue from your consciousness during dream; yet it remains within him, pervaded by him, essentially one with him - nay, is he himself.
The enlightened ones do not merely repeat these formulae or think about these truths, but what they say and think is flavored by the nature of their own being. It is not the lips that utter the words, or the brain that thinks these thoughts. It is the entire being which expresses the truth, for that being is steeped in the realization of this truth.
The Lord is lord of the universe. When you enter into the spirit of this teaching your chitta becomes totally saturated with God. The word "saturated" is highly inadequate because saturated means that there is a medium in which something else is held, whereas machchitta does not mean that. God is not a percept or a concept. When all mental activities cease and the unreality of the ego is realized, God reveals himself, and you realize that everything there is ... is totally pervaded by him. When your whole being cries out that this is the truth, what happens to you is machchitta.
So, the enlightened person is silent, unless it be the divine will that he should teach. Such enlightened men talk to one another, keeping one another awake and enlightened. To them there is absolutely no guru-disciple or teacher-taught relationship, but it is merely a case of enlightened persons talking about God. That is the spirit in which the Bhagavatam was narrated, and that is the spirit in which all the great ones assemble, singing the glories of God without in the least considering themselves to be more enlightened than the others. In their eyes it is simply two hands scratching two sides of the face.
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