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Discurso de Sai Baba del 06 de Abril de 1961Tirupati, thra Prade, India.

5. Experiencia5. Experience

En lo espiritual, slo la experiencia es el factor decisivo. La razn se torna mudafrente al testimonio de la experiencia real. Todos los argumentos de la lgica, todos lostrucos de la dialctica no tienen poder para anular el efecto directo de la evidencia interna.Por ejemplo, tomemos la cuestin del culto a los dolos (imagen de Dios). Mucha gente sere de quienes lo practican y lo condenan como supersticin. Pero, aquellos que adorandolos tienen la fe de que el Todopoderoso Omnipotente est presente en el smbolo delantede ellos. Para ellos, no es un simple apndice o un aparato o un objeto externo. Se trata deuna parte del mecanismo interno de la devocin y la fe. Por supuesto, cualquier 'culto' quese realiza con la idea de que el dolo es inerte madera o piedra o bronce, es una prdida detiempo. Pero si se hace con plena confianza de que la imagen o dolo est vivo, saturado dela conciencia y poder, entonces, el culto a las imgenes puede otorgar el Descubrimiento dela Divinidad misma.

IN spiritual matters, it is experience alone that is the deciding factor. Reason is rendered dumb before the testimony of actual experience.All the arguments of logic, all the tricks of dialectics are powerless to nullify the direct effect of that inner evidence. For example, takethe question of image worship. Many people laugh at those who practise it and condemn it as superstition. But. those who do worshipidols have the faith that the Omnipresent Almighty is present in the symbol before them. For them, it is not a mere external adjunct orapparatus or object. It is a part of the inner mechanism of devotion and faith. Of course, all the 'Worship' carried out with the idea that theidol is life-less wood or stone or bronze, is so much waste of time. But if it is done in the full confidence that the image or idol is alive,saturated with consciousness and power, then, image worship can bestow the Realisation of God-head itself.

El aspirante debe ver el inherente poder en la imagen

Haba una vez un sdaka (aspirante) que se acerc a un gur para recibirorientacin. El gur (maestro) le dio un dolo de Vinu (dios preservador), as como lasinstrucciones necesarias para el culto diario. Sin embargo, el aspirante encontr que,incluso despus de algunos meses de pja (adoracin) meticuloso, no obtuvo ningunarecompensa espiritual o alegra. As es que, inform de su insatisfaccin y el gur le diootra imagen, esta vez de iva (dios disolutor) y le pidi que tratara otra vez. El discpulolleg despus de otros seis meses exigiendo otra imagen, porque incluso iva le habafallado.

Saadhaka should see the power inherent in the idolThere was once a saadhaka (spiritual seeker) who approached a guru for guidance. The guru gave him an idol of Vishnu and alsonecessary instructions for daily worship. But the saadhaka found that, even after some months of meticulouspuuja, he did not get any

spiritual reward or elation. So, he reported his dissatisfaction and the guru gave him another idol, this time of Shiva and asked him tohave another try. The disciple came after another six months demanding another idol, because even Shiva had failed him.

Esta vez, consigui una imagen de Durg, (diosa invencible) que instaldebidamente en su santuario domstico. Los dos dolos anteriores estaban parados, llenosde polvo y descuidados, en el umbral de la ventana. Un da, mientras el Durg-pja (ritualde adoracin de la diosa Durg) estaba llevndose a cabo, el discpulo encontr que elhumo perfumado de la barra de incienso estaba yndose con la brisa hacia el dolo de ivaen el umbral de la ventana. Se puso feroz con que el Dios de corazn de piedra que fue

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sordo a sus potentes splicas Recibiera el perfume destinado a su ltimo dolo! Entonces,tom un trozo de tela y la at alrededor de la cara de iva, cerrando las ventanas de la narizque inhalaban el perfume.

This time, he got a Durga idol, which he duly installed in his domestic shrine. The two previous idols were standing, dust-ridden andneglected, on the window sill. One day, while Durga-puuja (ritual worship of Goddess Durga) was going on, the disciple found that the

perfumed smoke from the incense-stick was being wafted by the breeze towards the idol of Shiva on the window sill. He got wild that theungrateful stone-hearted God who was deaf to his powerful entreaties should get the perfume intended for his latest idol! So, he took apiece of cloth and tied it round the face of Shiva, closing up the nostrils that were inhaling the perfume.

Justo en ese momento, para su inmensa sorpresa iva apareci en su esplendor ygloria ante el aspirante! El hombre se qued mudo. No saba cmo, aquel maltrato, habainducido a iva para darle su daran (presencia). Pero, qu haba ocurrido realmente? Elaspirante por primera vez crey que el dolo de iva estaba vivo, consciente, lleno deaitanya (lleno de espritu) y fue sta creencia la que lo oblig a atar la venda en la nariz.En el momento en que se dio cuenta de que el dolo estaba lleno de it (conciencia), tubo laIluminacin por la que estaba luchando.

Just at that moment, to his immense surprise Shiva appeared in His splendour and Glory before the saadhaka ! The man was dumb-

founded. He did not know how the ill-treatment had induced Shiva to give him darshan. But, what had really happened? Thesaadhakafor the first time believed that the Shiva idol was alive, conscious, chaitanya-full (full of life) and it was that belief which forced him totie the bandage to the nose. The moment he realised that the idol was full of Chith (consciousness), he got the Realisation he wasstruggling for.

Por lo tanto, el aspirante debe ver, no la piedra que es el material de fabricacin deldolo, sino el poder que es inherente a ste, que est simbolizado por ste, el mismo Poderque es inherente en Tu propio corazn y que impregna y trasciende toda la creacin.Discurso en Thirupathi, 06/04/1961

Therefore, the saadhaka should see, not the stone which is the material stuff of the idol, but the Power that is inherent in it, that issymbolised by it, the same Power that is inherent in his own heart and that pervades and transcends all creation.

Discourse at Thirupathi, 6-4-1961

Cuando Dharmarja, el mayor de los Pavas, tuvo que tomar la difcildecisin de a quin Salvar (de la muerte), cuando Yaka* dijo que poda elegira uno de sus cuatro hermanos, que yacan muertos en el suelo, se enfrent con

el Mas Alto Principio del Dhrma. No seleccion a Bhma o Arjuna, aunque laguerra era inminente y ellos eran indispensables. Eligi a Nakul, porque era elhijo de su Madrastra y no quera que ella sintiera que no tendra ningn un

hijo a su lado (izquierdo). Esa es la forma en que la gente en el pasado

defendi el Dhrma.Sathya Sai Baba

* Yaka: espritu de la Naturaleza.

When Dharmaraaja, the eldest of the Paandavas, had to make the difficult choice of whom to save, when the Yaksha

said he could select one among his four brokers, who lay dead on the ground, he struck to the Highest Principle,

Dharma. He did not select Bheema or Arjuna, though war was imminent and they were indispensable. He selectedNakul, because he was the son of his stepmother and he did not want her to feel that she had no son left. That is the

way in which people in the past upheld Dharma. Sathya Sai Baaba