Early collections of conversations by The Mother and her oral commentaries on the 'Dhammapada'.
This volume includes two early collections of conversations by the Mother and her oral commentaries on the 'Dhammapada'. The conversations were spoken in English; the commentaries were spoken in French and appear here in English translation.
As the elephant on the battlefield endures the arrow shot from the bow, so also shall I patiently bear insult, for truly there are many of evil mind in the world.
It is a tamed elephant that is led to the battlefield; one whom the Raja rides. The best among men is he who patiently bears insult.
Trained mules are excellent, as also the thoroughbreds of Sindh and the mighty tuskers. Better yet is the man who has brought himself under control.
Not by mounting one of these animals does one attain the unexplored path, but by mastering oneself. By that mastery one attains it.
In the mating season it is difficult to control the mighty elephant Dhanapalako.1 When he is chained he refuses to eat, he yearns only to be once more a wild elephant of the forest.
When a man is slothful and gluttonous, always sleepy and rolling from side to side like a fat hog in the mud—this fool is compelled to be born over and over again.
Once this mind wandered where it would from one thing to another, according to its pleasure, but now I shall master it completely as the mahout with his goad masters the elephant in rut.
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Delight in vigilance, guard carefully your mind. Lift yourself out of evil as the elephant sunk in a swamp.
If for company you find a prudent friend, who leads a good life, who is intelligent and self-controlled, overcoming all obstacles, do not hesitate to set out with him joyfully and courageously.
And if you do not meet with such a friend, who leads a good life, who is intelligent and self-controlled, then like a king renouncing a kingdom he has conquered, or like a solitary elephant in the forest follow your path alone.
It is better to live alone, for one cannot take a fool as a companion. It is better to live alone and do no evil, carefree, like the elephant in the jungle.
It is good to have friends when need arises. It is good to be satisfied with what one has. It is good, at the hour of death, to have acquired merit. It is good to leave all grief behind you.
In this world it is a joy to respect one's mother; it is a joy to respect one's father; it is a joy to honour the monks; it is a joy to revere the Brahmins.2
It is a joy to live purely throughout one's life. It is a joy to have a steadfast faith. It is a joy to acquire wisdom. It is a joy to abstain from all evil.
The first verse gives some very wise advice: the war elephant who has been well trained does not start running away as soon as he receives an arrow. He continues to advance and bears the pain, with no change in his attitude of heroic resistance. Those who wish
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to follow the true path will naturally be exposed to the attacks of all forms of bad will, which not only do not understand, but generally hate what they do not understand.
If you are worried, grieved or even discouraged by the malicious stupidities that men say about you, you will not advance far on the way. And such things come to you, not because you are unlucky or because your lot is not a happy one, but because, on the contrary, the divine Consciousness and the divine Grace take your resolution seriously and allow the circumstances to become a touchstone on your way, to see whether your resolution is sincere and whether you are strong enough to face the difficulties.
Therefore, if anyone sneers at you or says something that is not very charitable, the first thing you should do is to look within yourself for whatever weakness or imperfection has allowed such a thing to happen and not to be disconsolate, indignant or aggrieved, because people do not appreciate you at what you think to be your true value; on the contrary, you must be thankful to the divine Grace for having pointed out to you the weakness or imperfection or deformation that you must correct.
Therefore, instead of being unhappy, you can be fully satisfied and derive advantage, a great advantage from the harm that was intended against you.
Besides, if you truly want to follow the path and practise yoga, you must not do it for appreciation or honour, you must do it because it is an imperative need of your being, because you cannot be happy in any other way. Whether people appreciate you or do not appreciate you, it is of absolutely no importance. You may tell yourself beforehand that the further you are from ordinary men, foreign to the ordinary mode of being, the less people will appreciate you, quite naturally, because they will not understand you. And I repeat, it has absolutely no importance.
True sincerity consists in advancing on the way because you cannot do otherwise, to consecrate yourself to the divine life
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because you cannot do otherwise, to seek to transform your being and come out into the light because you cannot do otherwise, because it is the purpose of your life.
When it is like that you may be sure that you are on the right path.
1 August 1958
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