Dalai Lama' words of Wisdom.
The great one once said that when one speaks one repeats what one knows. But when one is receptive with one's mind open, one recieve what one does not have. One speaks what one has gathered as Knowledge from sources outside oneself. One receives what one experiences as Wisdom from the source within one's self.
Maitri Up. says that mind is verily the thoughts, therefore, by freeing the mind from sloth and distraction and making it motionless, then that is the supreme state. Mind verily is the cause for one forone'sbondage and deliverance; attachment to the senses is the bondage; detachment from the objects of sense is the liberation - "चित्तमेव संसारम् । ... लय विक्षेप रहितम् मन: कृत्वा सुनिश्चलम् । यदा याति अमनिभावम् दत्तात्रेय परमम् पदम् ।। ... मन एव मनुष्यानाम् कारणं बंधमोक्षयो: । बंधाय विषयसंगीम् मोक्षों निर्विषय ं स्मृतम् ।।". Therefore, Katha Up says that when the five organs of sense together with mind cease and even the intellect does not stir, that, they say, is the supreme goal - "यदा पंचावतिषठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टति तां आहु: परमम् गतिम् ।।".
Therefor what one speaks is what one knows, mere weariness of speech. Therefore the wise one being consciously aware assiduously seeks Wisdom. He does not think about diverse words, because that's but waste of speech - "तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मण: । नानुध्यायाद्बहुंशब्दान् वाटों विग्लापनं हि तत् ।।". Therefore, The seer Yajnyavalkya says let the man wise in Wisdom after transcending all his learning, desire to live like a child - "तस्माद् ब्राह्मण: पांडित्यं निर्विद्य बाल्येन तिष्ठासेत् ।।".
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The great one once said that when one speaks one repeats what one knows. But when one is receptive with one's mind open, one recieve what one does not have. One speaks what one has gathered as Knowledge from sources outside oneself. One receives what one experiences as Wisdom from the source within one's self.
Maitri Up. says that mind is verily the thoughts, therefore, by freeing the mind from sloth and distraction and making it motionless, then that is the supreme state. Mind verily is the cause for one forone'sbondage and deliverance; attachment to the senses is the bondage; detachment from the objects of sense is the liberation - "चित्तमेव संसारम् । ... लय विक्षेप रहितम् मन: कृत्वा सुनिश्चलम् । यदा याति अमनिभावम् दत्तात्रेय परमम् पदम् ।। ... मन एव मनुष्यानाम् कारणं बंधमोक्षयो: । बंधाय विषयसंगीम् मोक्षों निर्विषय ं स्मृतम् ।।". Therefore, Katha Up says that when the five organs of sense together with mind cease and even the intellect does not stir, that, they say, is the supreme goal - "यदा पंचावतिषठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टति तां आहु: परमम् गतिम् ।।".
Therefor what one speaks is what one knows, mere weariness of speech. Therefore the wise one being consciously aware assiduously seeks Wisdom. He does not think about diverse words, because that's but waste of speech - "तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मण: । नानुध्यायाद्बहुंशब्दान् वाटों विग्लापनं हि तत् ।।". Therefore, The seer Yajnyavalkya says let the man wise in Wisdom after transcending all his learning, desire to live like a child - "तस्माद् ब्राह्मण: पांडित्यं निर्विद्य बाल्येन तिष्ठासेत् ।।".
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