Page 19 - Journey to Infinity

You know the value of every thing, but ignorant of your own value, therefore you are stupid.
This knowledge like the training of Sant can not be acquired properly, as long as Anubhav Shakti is obtained with the help of the mind and heart, the coverings of which have been made subtle by the practice. It is impossible to get by mere Keel va Kal, argument, discussion despite thinking and observation.
Yaha karni ka bhed hi naahi budhi vichar
Katni chad karni karey tab pavey kuch sar.
This is the secret of performance; not the view of the Budhi. After so much inquiry, we get the essence.
The aim of religion is happiness and that happiness should be by self discretion and for ever. It is natural to desire for happiness. There is no creation which is not interested in happiness. Meeting cordially, working together, on seeing the opportunity necessarily and suitably interested in keeping away from intolerant condition. All these are merely for happiness. No body wants to be unhappy. All are interested in happiness and in an excellent way. This can not be accomplished completely, by any better way than religion.
What is happiness? The real form of happiness is freedom. As long as one does not become free, he cannot be happy. The commonly known name of the complete happiness is freedom, according to our understanding. You may say that we are not free, but become happy on getting some things. What do you call it, whether it is not happiness? Answer to this is that from the relative point of view, you become happy undoubtedly, when you get a thing. Because acquiring a thing and possessing it is a form of relative freedom, but this condition is temporary and for few moments, because its relation cannot be permanent with the thing obtained. Because thought of freedom is present naturally in Atman. It cannot accept this thing for a long time that Its condition of happiness may depend on the other thing, because when it is in two things, there is a possibility of separation as there is union in two things. That which can unite, can also separate. That which comes into the hand, may also slip out of hand. That which is born, will also die; that which is made, can also spoil. This is completely eternal. Therefore one who has made his happiness to depend on the other, is mistaken. He will develop aversion to this condition by himself with regular practice and equanimity. And he separates himself from it and desires for a permanent, real and better happiness, even if that is not there completely, he will resort to its form to some extent. After that he will not take rest till such time, when he gets full