PARABLES

NEED FOR A GURU

Shankara Bhagavatpadal has said that in order to ascertain the Truth, we require the Sastras, logic, the teachings of a Guru and finally, direct experience. Direct experience is most important. However, it requires the prior acquisition of the other three factors. Here a doubt may arise. Why does one need a Guru? After all, the Sastras are there and man has got the ability to reason and determine the import of the Sastras. The answer lies in the fact that Atma Tattvam is extremely subtle and cannot be comprehended merely by intellectual acumen. A story can be cited to illustrate the point.

A customer approached a jeweller. He had a diamond with him and wanted to ascertain its value. He was all along under the impression that the diamond was extremely valuable and that it would fetch him a good price. The jeweller examined the diamond and said, "This diamond is not very worthy as it has a defect in the form of a black dot". The customer was taken aback. He examined the diamond thoroughly but could not locate the dot. He told the jeweller, "I see no dot". The jeweller asked him to scrutinise closely. Still the customer failed to perceive the dot. The jeweller went on giving several directives as to how the spot could be identified. After some time the customer was able to recognise the presence of the dot.

Even in such a simple matter like examining a diamond the need for guidance is felt. What then need be said about the importance of guidance in comprehending the real nature of the Self, which is most subtle?

THE TWO EYES

Four students completed their course of Mantra Sastra under a Guru and took leave of him. While passing through a jungle, they came across a dead tiger. Three of them began toying with the idea of testing the potency of a Mantra that they had learnt. They thought, "We have mastered the great Sanjeevini Mantra which can restore the dead to life. Why not test its efficacy?". Unfortunately for them, they were unaware of fate's intention of playing with their lives. The fourth person, the most intelligent of them all, sensed danger in their foolish plan. He tried his best to dissuade his friends from their proposed course of action but his efforts were in vain. Hence he moved away and climbed up a tree. The remaining three persons stood by the side of the dead tiger and began to chant the Sanjeevini Mantra. The tiger sprang to life but was tortured by the pangs of hunger. It saw its benefactors as ideal food! Within a matter of minutes it gobbled them up. While being devoured by the tiger, probably they would have congratulated each other on having mastered the Mantra Sastra. Thus, in spite of their excellent education with regard to the Mantra Sastra, they became a prey to their own foolish plan. The reason was lack of common sense. Thus, both common sense and Guru's teachings are necessary. They are like the two eyes of a person.

FAITH IN THE GURU

The instructions given by the Guru must be carried out faithfully without effecting any change. There is a story which illustrates this point.

A cow had fallen ill and its owner was worried about it. He took the animal to a veterinary doctor who prescribed a certain medicine with the instruction that it should be given after mixing with ghee. The owner of the cow reasoned thus — "After all the cow yields milk. From that we get curd, butter and finally ghee. So, the essence of ghee is already present in the cow. Such being the case, why should I mix ghee with the medicine?". Having analysed thus, he administered the medicine without ghee. The indiscretion of the milk-man aggravated the disease instead of bringing it down.

THE FOOLISH DISCIPLES

Service of the Guru is essential, but it should be done with due care, after obtaining permission. The following story shows how improper service will only be a hindrance to the Guru.

A Guru had two disciples. One day he had pain in his legs. So he called his disciples and said, "I am feeling some discomfort in my legs. Give them a good massage". Accordingly, the disciples caught hold of a leg each and started massaging. For comfort, the Guru placed his right leg on the left. The disciple who was massaging the left leg noticed the right leg falling on the left leg and thought, "What is this? Something has fallen on my Guru's sacred foot. How can I, a devoted disciple allow such a thing to happen?". Thinking thus, he roughly pushed the right leg aside without realising that that also belonged to his Guru. Seeing this, the other disciple became angry. "Hey", he shouted, "What do you think you are doing? How dare you throw aside my Guru's leg?"

Speaking thus, he pushed the left leg. The other disciple retaliated. Thus the disciples quarrelled at the cost of their Guru's comforts. When this went on for sometime,the Guru who could not bear the pain anymore, sat up and said, "What are you two up to? I asked you to massage my legs to relieve the pain but you have only worsened the situation. Go away".

HYPOCRITICAL TEACHER

A patient suffering from a bronchial ailment, approached a doctor and narrated his tale of woe. "Do not worry", said the doctor, "I have the right medicine for you". " How are you so confident?" queried the patient. The doctor continued, "You see, I am also suffering from this very same disease for a long time and have been taking this medicine. It does not seem to have much effect on me. Now that you have come, I have an opportunity to test its potency. I feel that it will cure your disease". How could the patient have faith in such a doctor? In a similar manner, a teacher who himself does not have faith in what he teaches will neither pound well nor inspire confidence in his pupils.

CAN WE SEE AIR?

We cannot see air. But still, we will answer in the affirmative when asked whether air exists. This is because we infer that something should be present that causes the leaves of a tree to move. In such a situation a man may say, "I am asking you to show me air but you are showing only the leaves. How am I to accept the existence of air when I do not behold it?"

Can we do anything to answer his objection? Yes. We should tightly press his nostrils. He will gasp for breath and cry out, "Leave my nose. I am almost dying for air. I cannot breathe at all". Then we can say, "You said that air does not exist for you do not see it. That being the case, how can you demand that you want air?". Through this act we can prove the existence of air. This shows that unseen objects certainly exist. Similar is the case with God.

THE COMPASSIONATE LORD

Once the Devas and Asuras churned the ocean of milk to obtain ambrosia. The Meru mountain functioned as the churning rod while Vishnu, in the form of tortoise supported the mountain. Vasuki, the serpent king, lent his services and functioned as a rope. His tail was grasped by the Devas and his head by the Asuras. The churning began, all agog with excitement. Alas, a dreadful poison, Halahala, emerged first. The poison was fiery and induced dread in all the worlds. The destruction of the cosmos seemed to be at hand. At this juncture, Lord Shiva appeared on the scene. Dauntlessly He gathered the poison in His palm and sipped it as if it were a delicious drink. So great was His compassion that He did not swallow it lest it harm the creatures which abided within His body.

Such is the nature of the great. They are even ready to sacrifice their personal ends for the well-being of others.

THE UNFORTUNATE BEGGAR

Lord Shiva and His consort, Goddess Parvati, were once coursing through the sky. They beheld a beggar in rags, walking down the street. Parvati said, "O Lord! It is very pitiable that this man has to walk in the oppressive heat to beg for alms. Can You not do something about this?". The Lord replied, "It is no problem for Me to bestow some wealth upon him but he does not have the capacity or fortune to receive it". Parvati insisted that the beggar be given a chance. The Lord acceded to the request of Parvati. He created a box laden with gold and placed it in the beggar's path.

When the beggar was approaching the spot where the money was kept, he suddenly thought, "Now I am able to walk alright as I have both my eyes. When I grow older, I may lose my eyesight completely. In such a situation how will I walk? It is better that I practise now itself and prepare for such a contingency". Thinking thus, he closed his eyes and started to walk like a blind man. As a result of this, he walked past the box without seeing it. The Lord, with a wry smile, told Parvati, "Now do you realise what I meant?".

By God's grace, we have obtained a human birth, the power of discrimination and someone to teach us about the Ultimate Truth. If we still remain complacent, we will, like the beggar in the story, be wasting a marvellous opportunity.

ISHWARA — THE SAVIOUR

God is extremely concerned with the welfare of His devotees. He goes to any extent to aid one who loves Him truly. The following story reveals this.

Prahlada, the son of the demon king Hiranyakasipu, was very much devoted to God. His father resented this and threatened him with dire consequences. Undaunted, the boy continued to pin his faith only on God. Hiranyakasipu made many attempts on Prahlada's life but by God's intervention, all the efforts were in vain. Roaring with rage, Hiranyakasipu questioned his son, "You keep on saying that your Lord is the Supreme Power. Where is that God about whom you brag so much?". " He exists everywhere", replied the son. "Is He present in this pillar?", asked the king showing a nearby structure. "Certainly father", Prahlada answered. "Well, call Him out then. Let me see whether He emerges and saves your honour", challenged Hiranyakasipu. Prahlada mentally prayed to the Lord, and lo! Suddenly the pillar broke into two and out came Lord Narasimha. The Lord killed the arrogant demon and blessed His young devotee.

THE GREATEST MAGICIAN

We know that if a potter wants to make a pot, he requires mud, a place to sit and accessories like the wheel, etc. Some people say, "It is held that God created the world. How could He have done it without materials, instruments to process the materials, and a place to sit on?". As an answer to these objections, the Sastras cite an illustration.

Consider a magician performing the famous 'Indian rope trick'. He throws a rope up, climbs it and vanishes into thin air. He shouts from the top, unseen. Later, one can witness his body falling down in pieces. At the end of the trick, he reappears in full shape. "All this was due to my power of Indrajala. Only I was actually present", clarifies the magician to the stunned audience. We can see certain other magicians producing certain things. In most of the cases, sleight-of-hand is responsible, but in certain other cases, the cause of the trick is the power of certain Mantras.

Just as a magician is able to show certain phenomena though he does not have the materials for them, so too, God, the greatest magician of all, utilises His power of Maya to project the world. Hence, it is futile to question His ability to create the world on the ground that He does not have materials to do so.

ISHWARA'S REVELATION OF HIS ALL PERVASIVENESS

Once a river went into spate and breached the bund on its bank. The king of that land ordered all the people to stop the overflow by dumping sand into the bund. Each person was allocated a portion of the breached area. Among the people was a poor old woman who eked out her livelihood by preparing and selling dosais (a dish taken for tiffin). Being too weak for manual labour, she kept worrying about her inability to carry out the royal order. Meanwhile, Lord Shiva thought of enacting a divine play. So He assumed a human form — that of a coolie — and, carrying a sieve and a basket, approached the old woman. With innocence writ large over His face, He asked, "Do you not intend to carry out the work given by the monarch? While all the other people are busy carrying out the royal instruction you do not seem to be concerned". In a choked voice, the old lady replied, "My son! What am I to do? My body is not strong enough to do the strenuous work given by the king. Further, if I do the allotted work I will be losing my business and hence, will have to starve. However, I cannot also go against the royal command. I am caught up in a dilemma".

Reacting to this, the Lord said, "Do not worry, old lady. I will take care of your portion of the bund. What will you give Me in return?". "I am not even able to pay for the work You are offering to do. How unfortunate I am!", lamented the old lady.

"Ah! It is alright. You seem to be having quite a few dosais which are not cooked properly. Surely nobody will buy the spoilt dosais. It is enough if you give me these in lieu of my wages". Speaking thus, Shiva playfully ate the good dosais also. Lunch time passed. After appeasing His hunger, He whiled away the time chatting with the passersby.

Sometime later, people found water flowing out of a particular region of the bund. This was obviously the portion allotted to the old woman. News reached the monarch who immediately rushed to the spot. The people around complained to him about the carelessness of the coolie. The king thrashed the coolie with a cane and no sooner did he do so than everyone felt the pain. All wondered whether the emperor had beaten them instead of the culprit. In fact, even the sovereign was no exception, for he too felt the pain of his own chastisement! It was only then that the people realised that the man in the disguise of the labourer was none other than the Lord Himself.

From the above story we see that Iswara resides as the inner-essence of all beings. Though formless, He can and does, assume forms for the sake of His devotees. His divine play is most delightful. A poet remarks, "O Lord! You did not exhibit Your all-pervasiveness till You had eaten the dosais!".

DWELLER IN THE HEART

Many people, though aware that God is Omnipresent, often forget this fact and feel that He lives in some far off place, such as Mount Kailasa. There is a story which lucidly illustrates this point.

Yudhishtra, the eldest of the Pandavas, agreed to play a game of dice with Duryodana, the Kaurava. In the process he staked and lost not only his kingdom but also his brothers. Finally Draupadi, the dear wife of the Pandavas,was lost in the same way. At the evil instance of Duryodana, Draupadi was brought to the court.Dushsasana began disrobing her to put her to shame. She turned towards the Pandavas and cried out for help but they could only remain in grim silence. Realising that God alone could save her, she prayed, "Krishna! Dwarakavasin (Resident of Dwaraka)! Where are You? Do come and save my honour!". The Lord took a few moments before coming to her aid. Draupadi successfully emerged from the ordeal. Later, she asked Sri Krishna why His arrival had not been instantaneous. The Lord made the following poignant reply: "You addressed Me as the resident of Dwaraka. That is why I took some time to appear before you. After all, I had to come from Dwaraka. Had you summoned me as 'Hrudaya Nivasin' (Dweller in the heart), I would have surely come to your succour immediately".

ISHWARA'S CREATION

Some feel that Ishwara could have created a far better world. If, however, they examine the world closely, they can realise that God's creation is in perfect order and that His judgement and wisdom are impeccable. The following story serves as an illustration.

A certain person was walking along a road. He saw a slender pumpkin creeper by the roadside. He thought, "How cruel God must be to burden this slender creeper with such a massive fruit?" He walked on and perceived a massive margosa tree. Beholding the tiny (Margosa) fruit, "Indeed, God must be mad. He has given this big tree such a small fruit". Hardly had he finished contemplating thus, a small fruit fell on his eyelid. It caused him slight pain. Immediately he realised, "I blamed God without adequate thought. Had God burdened this tree with a massive pumpkin what would have been my fate! It is only because of His giving this tree a small fruit and the slender pumpkin creeper a large fruit that I was able to escape with a minor injury". If we too analyse things in a similar fashion, we will realise that whatever God does is not only in order but is also beneficial to us.

GOD'S JUSTICE

We behold people doing faulty deeds but prospering. So we are led to believe that there hardly seems to be any punishment for a misdeed. Manu, the sacred law-giver, has stated that when censurable acts are committed the sinner flourishes for a while, beholds prosperity and even goes to the extent of conquering those who oppose him. However, in the long run, he is totally destroyed. This shows that the wheel of God's justice grinds slowly but surely. Thus, the sinner is given time to set right what wrong has been done by him before he is adequately punished. This is illustrated by means of the following story.

In a certain village, there lived a couple who had no issues. On account of her motherly instincts, the wife was more keen than the husband that a child be born to them. She kept on consulting various persons as to what expiation or remedy she could resort to, to beget progeny. The man, for his part, had almost given up hope. One person advised the wife that if a child was sacrificed and she bathed in its blood, a baby would be born to her. She spoke of this to her husband who chided her for even entertaining such a concept. A year passed and she became pregnant. Soon a child was born to her and became the love of the couple. The husband addressed the wife and said, "Well, did I not tell you not to resort to any foul means. That would have never pleased the Lord. You kept up my advice and so He blessed us with a bonny baby". The wife blushed.Sensing something wrong, the husband asked her, "Speak up. You seem to have something in mind". In a trembling voice, she replied, "Do you remember that nearly a year ago our neighbour's child died?" The husband was a bit bewildered at the thought running through his mind. However, he answered, "Yes, I do". The wife's voice dropped to a whisper as she said, "The child did not die naturally. It was I who killed it. I took some of its blood and bathed in it. That is why this child has been born to us".

The husband was nearly driven mad by his wife's confession. His mind reeled and he shouted at Ishwara, "O God! There is only darkness in Your realm and no justice". He was so disgusted with God's ways of granting favours and not punishing a faulty deed, that he left home and wandered aimlessly for months. Slowly his mind became a little more composed and he returned to his village. He found that he was unable to locate his house in that place and so sought the help of some villagers. They informed him, "Shortly after you had left, an earthquake struck this village. A few houses were damaged. But unfortunately, your house collapsed completely and the effect of it was that your wife and child were crushed to death". Instead of being overpowered by shock and misery, the man lifted his eyes upwards and said, "Oh God! I was wrong. In Your kingdom there is not darkness but delay". He understood that divine punishment had been meted out.

FORMS OF GOD

A person was going to his place of work, wearing a shirt, pant and a tie. His friend tapped him on the shoulder and said, "I am really glad to see that you have dressed so smartly. This is the type of dress that is needed for you to be successful as a sales representative". The man came home in the evening, changed into a veshti (dhoti) and sat down to chant the Vishnu Sahasranamam. At that juncture, another friend happened to drop in. He remarked, "It is true that while going to work, you have to dress yourself in a 'western fashion'. But it is this dress that suits you and I always prefer to see you like this".

The story reveals that the same person, when attired differently pleases different people. God is formless but different devotees seek to view Him in different forms. In order to grace them, He assumes various forms.

SIGNIFICANCE OF DIVINE FORMS

God is formless. But, for the sake of His devotees, He assumes different forms. Puranas vividly describe the various appearances of the Lord. These are not without significance. As an illustration we can take the form of Shiva. He has ten hands. The ten hands denote the ten directions. In other words, they convey the Omnipresence of the Lord. Shiva is well-known as the 'Three-eyed-one'. The eyes represent the sun, moon and fire. He has the crescent moon in His crest. The description should not be taken literally. The moon stands for knowledge, and Shiva's wearing it in His matted locks reveals that He is endowed with pure Knowledge. In this fashion, the various descriptions of the Lord, spelt out by the Puranas can be interpreted to have a deeper import. "God is all-pervasive and there is naught but Him", is a common inner meaning.

JIVA AND THE WORSHIP OF ISHWARA

A person looked at a well-polished mirror and saw a clearcut image of his face. He found it a bit too ugly. He mused over the possible reason. Face to face with himself, he beheld a blank forehead, sans 'Tilakam'. His aesthetic sense induced him to apply vermillion over the mirror to coincide with the image of his forehead. But when doing so, he moved his face slightly. Consequently, the vermillion spot went out of alignment. He tried to fix the vermillion on a different spot but again failed. He kept on doing it, but without success. Finally, the foolish man realised that it was impossible to directly beautify the image. He applied Tilakam on his own forehead and was pleasantly surprised that it immediately appeared on the image too.

To improve the reflection, it is necessary to adorn the original face. Likewise, if we seek happiness, we should worship God. This is because, one of the relationships postulated between God and the individual soul is that between a face and its reflection. The mind is a servant of the individual soul. The serf's duty is to please the master. How is the mind, the worker, to please its master, the individual soul? If it directly strives for the welfare of its lord, its efforts will be futile, as in the case of adorning the reflection. However, if it were to direct itself towards Ishwara, joy would accrue to its master. Bhagavatpadal has charmingly elucidated this point in a verse addressed to Lord Narasimha.

KNOWLEDGE OF TRADITION

Once a man went to a temple and received the Theertha Prasada given by the priest. Not in the habit of going to temples, he was at a loss to know whether the water was meant for washing the hands. On ascertaining that it was meant to be sipped, he did so. He noticed something solid in his mouth. On taking out the offending substance, he found it to be a Tulasi leaf. He was unaware that Tulasi leaf is often found in the Theertha Prasada given in some shrines. Assuming that the priest had given it to him by mistake, he spat out the leaf. The priest who saw this cried out, "What is this nonsense? Do not spit inside the temple and mar the sanctity of the place". Bewildered and noticing that he had become the point of attraction, the man hurriedly picked up the leaf. Desiring to get rid of the leaf, he put it on the top of a nearby idol. The priest's patience was shattered by this sacrilegious act. Seething in anger, he shouted, "You fool! How dare you place the leaf on the Lord after putting it into your mouth? Go away". Poor fellow! He again picked up the leaf and fearing more insult, thrust the leaf into his pocket and hurried away. People who were present in the temple were all laughing at his ignorance.

The man in the above story would not have suffered humiliation if he had known the procedures to be followed in temples. Likewise, it is in our interest to be fully familiar with our Sampradayam or traditional practices.

QUALIFICATION FOR IMPARTING GAYATHRI MANTRA

Some people have forgotten the Gotra to which they belong. On the day of the Upanayanam (investiture of sacred thread) of his son, one such man asked his Purohit, "What is my Gotra? I am sure you will be able to tell me". The Priest said, "How can I know your Gotra?". "What are you saying?", retorted the man. "You profess yourself to be a great Purohit but you do not even know my Gotra". He then learnt his Gotra from a knowledgeable relative and performed the Upanayanam.

How can such a person be adequately competent to impart Gayatri Upadesa? Should we not realise that we should train ourselves in order to be able to initiate others. This, however, does not mean that fathers should, on grounds of incompetence, abstain from initiating their wards at the proper time.

ATHEIST IN A QUANDARY.

A minister, who was an atheist, but had great regard for Me, came to see Me, During the conversation he commented, "Our ancients were very wise indeed". I asked him to elucidate his view. The minister explained, "Long ago, people were carrying on with their duties properly. Though some of them might have erred, generally speaking, policemen were not required in large numbers to maintain law and order. The reason was that people had faith in Ishwara and Sastras. Consequently, they feared His punishment. Nowadays, people like me propagate that God does not exist and there is nothing called Dharma. We thought that people would be captivated by such rhetoric and that they would come under our control. However, our scheme backfired. People fear none now and so are emboldened to violate the law of the land. They give very little importance to ethics. The result is that they do not fear even the government authorities and have become uncontrollable. We eliminated God from the scene but could not get a suitable replacement to ensure discipline. I feel that the ancients were wise since they conjectured a God".

As can be seen, even an atheist will do well not to deny God!

EFFICACY OF GANGA

Once Shiva and Parvati were coursing through the skies over the city of Kasi. Parvati observed numerous people vying with each other to have a bath in the Ganga. She asked her Lord, "So many people are bathing in the Ganga and they believe that their sins are washed off. Is it true that Ganga eradicates their sins? If it is so, will not people deliberately sin and then bathe in the Ganga in order to be free from their misdeeds?". The Lord replied, "I shall explain to you. But first, assume the form of an old woman. I shall appear as a helpless man, who is Your husband and is drowning in the water. We shall scream for help". Then He gave Her some further instructions. Accordingly, She stood on the banks and pointing to Her drowning husband, wailed, "Will nobody save My husband?". Immediately, a large number of people rushed into the waters. As instructed, She warned them, "None but a sinless one can touch My husband. Therefore sinful ones need not proceed". All, but one, withdrew. That man jumped into the Ganga and pulled out Her husband. Parvati thanked him profusely but hastened to ask, "I had said that only a sinless one can touch My husband. How did you touch Him? Are you sinless?". The man replied, "Yes, I am. I jumped into the Ganga and only then saved Your Husband. Once I came into contact with Ganga, all my sins were washed off". Parvati and Shiva took to the skies. Addressing His Divine Consort, Shiva said, "If a man has such intense faith, Ganga will certainly wash away his sins".

Ganga does have an efficacy of her own. But when faith is intense, her ability to wash sins away becomes most potent. This, however, does not mean that one will be redeemed if one commits sins deliberately.

SIGNIFICANCE OF SHIVARATHRI

We celebrate various Vratas and festivals. Amongst them, Shivarathri is an important occasion. Each celebration has some significance and is generally associated with some tale.

Once Brahma and Vishnu were quarrelling as to who was the greatest of all. In order to show them that the all-pervasive Lord is the highest, Shiva appeared before them in the form of a Lingam. Vishnu sought to locate the bottom portion of Lord Shiva and took up the form of a boar. Brahma, assuming the form of a swan, went in search of the top portion. Neither of Them were able to locate what They intended to. Hence, Their pride was humbled and They realised that the Supreme Being, the Omnipresent Lord, is the greatest of all.

This story is not meant to differentiate the Trinity, nor is it meant to inculcate a feeling of high and low. Its primary purpose is to show that the Lord is the highest. This manifestation spoken of in the narration is said to have occurred on Shivarathri, which falls on the fourteenth day of the dark fortnight of the month of Magha. It is to be celebrated by observing fast and keeping vigil throughout the night, worshipping Shiva. It is not proper to while away the night without offering Puja, for that serves no purpose. What is the fruit of performing Puja throughout the night? A response to this query is found in a verse, which means, "O Eyes! It behoves you to carefully keep awake this night which is most auspicious and sacred. If you do so, between both of you, a companion will arise". The idea is that, one becomes akin to Shiva Himself if one offers prayers on Shivarathri night.

GOPURAMS INDUCE HUMILITY

Two friends were walking along a road. One of them was a braggart and an egoist to the core. He told his friend, "Who else can achieve as much as I? I am indispensable in my place of work and earn a fat sum". He carried on in this fashion, listing his various achievements. The friends happened to pass by a temple with a massive Gopuram. The braggart's friend turned his eyes towards the Gopuram and addressed his friend, "Just have a look at this Gopuram". The egoist turned around and beheld a structure soaring towards the sky. It was an architectural wonder, inducing an awesome feeling in the spectator, as its proportions were gigantic. As he stood gazing up and down the Gopuram, he felt insignificant. He realised that as compared to the huge structure, he was but an insect-like creature. It was an ego shattering experience for him.

Our ancients' built massive Gopurams to make people feel insignificant and become humble.

RAMESWARAM

Various Sthala-Puranas mention the glory of holy places. Rameswaram is a sacred spot and some stories are associated with it. One of them is as follows:

After crossing the ocean, Rama engaged in a ferocious battle with Ravana and slew him. Rama was the Lord Incarnate and so, was beyond sin. However, behaving as a human being, He acted as if He had incurred the sin of killing Ravana, a Brahmin. As an expiation, He came to the Setu and there, consecrated, and worshipped the sacred Lingam of Lord Ramanatha. Various other places have their own Sthala-Puranas. These are meant to induce faith in the minds of devotees.

CONVERSION OF RELIGION — A HUMBUG

Once a proselytiser told a man that he had changed the latter's caste. A few days later, the converted person invited the proselytiser to dinner. The convert served pork to his guest. The guest asked, "What is this?". The host replied, "It is pork, Sir". "What! Pork!" exclaimed the guest, "Take it away from my plate. I do not eat such things". The host was not to be put off. "But you told me that you had converted me. Why should you not accept what I give?", he objected. "Before converting you to my religion",replied the proselytiser, "I had purified you. Pork, however, is impure". "Just as you had changed my caste by sprinkling water on me, I have also changed pork into mutton by the same process. So, from your standpoint, it is only mutton, and not pork. It is surprising that you are not prepared to eat it", argued the host. The proselytiser had no reply.

The Sastras do not accept that a Hindu can be genuinely converted to any religion by some process, such as sprinkling water. If a person ceases to follow Sanatana Dhrama he becomes a fallen-one (Brashta). For various sins, expiations are prescribed. All that one has to do to re-follow Sanatana Dharma is to do the expiations and then carry on, as if the "conversion" had never taken place.

VEDA — THE BASIS OF DHARMA

In order to determine the nature of Dharma and Adharma we have to take recourse to the Veda. What appears right to one man seems wrong to another. Hence, we cannot use our intellect alone to determine what is right and what is not.

Consider a lawyer who argues as follows in a court of law: "Your Honour, my client should not be treated as guilty. It is true that he stole. But there is a reason for that. He was forced to commit the theft because his family was starving. With the stolen money, he not only relieved himself of sufferings, but also his kith and kin. While stealing, he did not destroy any property. Infact, he did not even damage the lock as he used a duplicate key. The money that he took away was meagre compared to the rich man's hoard of black money. Thus, my client had done a service to the Government in unearthing black money. This apart, the wealthy man had so much cash that this little depreciation would mean nothing to him". What would the Judge reply to such an argument? He would obviously say, "See, I am not interested in such arguments. Stealing is an offence under the Indian Penal Code and so I am duty-bound to punish your client". Saying so he will pass a judgement upholding the concerned as guilty.

Thus, to determine the nature of worldly actions we resort to a law book and not to just logic. Similarly, in matters involving Dharma, Vedas should be treated as the final authority. Vedas are valid as they have emerged from Ishwara.

YAMA SEEKS RETIREMENT

Once, most of our land's inhabitants were committing many sinful acts and going to hell. Ishwara, out of compassion, taught them Sri Rudra Mantra to enable all to escape the tortures of hell. Everyone began bathing in holy rivers and worshipping Lord Shiva through it.

Meanwhile, Yama, the Lord of death, began to worry. "Now-a-days nobody comes to hell. What is the use of me remaining as king of hell without any person to rule over?", he lamented. He went to Lord Brahma and complained, "Why did you give me this post when there are no subjects? I will be happy to retire". Lord Brahma replied, "It is true that people chant Sri Rudra Japa and thereby escape from your clutches. Still, I will give you two messengers called Ashraddha (absence of faith) and Durmedha (perverted thinking). On account of these, people will feel that Rudra Japa is not as efficacious as it is made out to be. So they will not do it properly. Obviously, they will not be liberated from sin".

The story reveals that it is not enough to merely chant a Mantra. Faith and proper attitude are also necessary. If these factors are there, the full effect of the chant will accrue.

DIFFERENCES IN DHARMAS

Some people say that all should follow the same Dharmas and that any differentiation is improper. This, however, will not work. It is well-known that wearing a dress is common to all human beings. But then, the sizes of the dresses vary, and the nature of the dresses also differs.If there were to be a rule that all should don the same sized dress, then people will be put to a lot of inconvenience. Further, consider a society wherein the policeman and the common pedestrian put on the same dress. How would one ever be able to distinguish between them? Likewise, it is improper to expect Dharmas to be the same for all beings. Individual Dharmas vary. However, just as wearing a dress is common to all human beings, so too, some Dharmas are meant for everybody.

BRAHMA'S ADVICE

A Guru instructs his disciples bearing in mind their competence. It is perfectly possible that the same teaching carries different meanings for different disciples. Following is an anecdote found in the Veda.

Brahma, the Creator, once instructed Devas, Asuras and men. He rendered the same advice, "Da, Da, Da", to all of them. The Devas, as a rule, are given to enjoyment of sense objects. Hence, they thought that the Creator wanted them to be self-controlled. That is, they interpreted 'Da' as connoting 'Dama' (restraint of the senses). Asuras are cruel by nature. So they understood the utterance 'Da' to mean 'Daya' (compassion). Human beings are selfish by nature, and hoard wealth for future use. They comprehended the word 'Da' to mean 'Dana' (charity).

Bhagavatpadal, in His commentary on the concerned Upanishadic passage, clarifies that the story need not necessarily refer to Devas, Asuras and men, considered separately. 'Deva' here means a man with a predominantly sattvic nature tainted with tendencies of enjoyment and conceit. 'Asuras' are stone-hearted men with fierce instincts. All men should therefore cultivate sense-control, charity and compassion.

SPOTLIGHT ON SPEAKING TRUTH

The scriptures exhort us to speak the truth. One of the factors that should be borne in mind when speaking the truth is that one has to speak what one has in mind. If one has something in mind but makes an equivocal statement such that the other person understands something else, then it cannot be classified as truth.

A certain person stole some goods. He was accosted and made to take an oath that he would state the truth. He said, "As long as there is life, I shall speak the truth". He was then cross-examined. He flatly denied that he stole and was finally let-off. A friend of his who had participated in the vile act asked him, "Why did you utter falsehood so brazenly, inspite of the oath that you took?". The man nonchalantly replied, "I had not spoken any falsehood. All that I had said was true. I agreed to spell out the truth as long as there was life. I had an insect in my hand. Before I started answering, I crushed the insect to death. Hence my statement, 'I shall speak the truth as long as there is life', continued to hold". This is an example of misleading others.

The next point to be noted with regard to veracity is that one should speak what is pleasant. But speaking what is pleasant does not imply speaking what is not factual. A person wanting to play some mischief, decided to fool a friend of his. He went to the friend and said in an excited voice, "Are you not aware that you have won ten lakhs in a lottery? How can you sit here so calmly?". The friend was dumb-founded and only after sometime could he regain composure. His mind then began to build castles in the air as to how he would spend the money. In the meantime, the prankster left. Dazed beyond measure, the man took the newspaper to see what he had won. He was stunned when he could not locate his ticket number. Exultation gave way to total dejection. This is an example of a pleasant untruth. This too does not come under truthfulness.

One should not speak an unpleasant truth. A man suffering from heart-attack was convalescing in a nursing home. His son was involved in an accident and had died. A person who had witnessed the accident came rushing to the hospital and exclaimed to the heart-patient, "Do you know what has happened? Your son has died!". The patient who was very fond of his son, could not withstand the terrible shock. As his heart was already weak, he breathed his last. A large portion of the sin of killing the patient would indeed go to the person who told him the unpleasant news.

Hence one should speak without misleading others. The words should be pleasant, beneficial and true.

TRUTH AND SILENCE

Once, three persons were proceeding to heaven in a Vimanam (celestial chariot) which had come to collect them. On their way, they chanced to behold a snake, just about to gulp its prey, a frog. One of the trio commented, "O serpent! Do you not have any compassion for the frog? For heaven's sake, spare its life". The irritated snake cursed, "How dare you deny me my food? May you go to hell". Sad to say, the man went to hell.

The second man, who was bewildered on seeing this, supported the snake's stance and spoke thus — "The frog is but your natural food. You can surely eat it". Now the frog became wild and retorted, "How dare you to utter that I can be eaten? Have you not any kindness? May you suffer the tortures of hell for this".

The third man, who had remained unperturbed from the beginning, needless to say, reached heaven.

This story illustrates that, on certain occasions, remaining silent is even better than speaking the truth.

DUTIES OF PARENTS AND CHILDREN.

Ingratitude is a sin that knows no expiation. Parents strive for the welfare of their children and put up with innumerable sufferings for their benefit. Hence it is incumbent upon children to be grateful to their parents. The scriptures speak of three duties of a son. When the parents are alive, their instructions should be followed. After they have passed away, the Shraddha ceremony must be performed annually. Thus, they should not be forgotten even after their death. A third duty which is extolled, is the performance of Shraddha at Gaya. These mark the duties of a son. For their part, parents too have duties. It is upto them to see that their child is brought up well, develops good habits and comes up in life.

The scriptures say that till the age of five the child should be fondled as it does not have much ability to discriminate. Thereafter, till the age of sixteen, strict discipline should be enforced. After that, wards should be looked upon almost like friends. Affection is primarily developed when the child is young. Consider a child that has been continuously fed with a feeding bottle. When such a child feels hungry, it automatically starts longing for the feeding bottle. So, in such a case, the affection that develops will be primarily towards the feeding bottle and not towards the mother. Such small points should be noted by mothers.

PROMISES — NOT BY MERE WORDS

A poet went to a king's court inorder to exhibit his talent and receive gifts. He sang quite a number of good songs and pleased the monarch and the other people in the court. At the end of his performance, the king praised him highly and ordered the treasurer, "Give him fifty thousand rupees". The poet almost fainted on hearing such a large amount. With happiness and satisfaction writ all over his face, he went to the treasurer who, however, remained quite unperturbed by the king's command. The songster reminded him, "Sir, will you please give me the amount?". "Why should I?", retorted the treasurer. "Such is the king's instruction", pressed the singer. The treasurer merely laughed and said, "Go and inform the king that I am refusing to give you the money. You have got a surprise waiting for you". Bewildered, the poet returned to the ruler and complained, "O Sovereign! The treasurer refused to hand over the amount to me". The king said, "Is it so? Well, why should he give you the money?". "What!", exclaimed the musician, "Did you not ask him to give me fifty thousand rupees". "Ofcourse I said so", clarified the king, "Now let me ask you a question. How did you feel when I announced the gift?". "Highly elated", said the poet. "That does it", said the bemused monarch, "You made me happy by your songs. I brought you joy by my announcement of a gift. Perfectly fair, is it not? Why do you expect money also?". The poet fainted on hearing the curious explanation.

A small but nevertheless important point can be gathered from the above parable. Even on the announcement of charity by a donor, the receiver feels elated. How much greater will be the happiness when a gift is actually made? One should not just stop with mere words as in the above story, but carry out one's promise.

LUST SEALS FATE

Two Rakshasas, named Sunda and Upasunda, performed severe penance. As a result thereof, God appeared before them and asked what boon they sought. The Rakshasas replied, "We both want to live forever, for we will then be invincible. If at all we must die, then we alone should bring about our deaths". Sunda and Upasunda were very proud of their intelligence in asking for such a boon as they thought,"Both of us are very fond of one another.We will not quarrel and so death cannot approach us". While the wicked ones were exulting thus, a bewitching lady passed by. Becoming slaves of her beauty, they wanted to marry her. Sunda said, "She belongs to me as I saw her first". But Upasunda intervened to claim his rights. "No, No", he shouted, "I touched her first. She deserves to be only my wife". The woman was just an illusory image. Lord Brahma Himself had created her and sent her to them. On seeing these two demons engaged in a wordy duel, the damsel said, "I will marry only the stronger of you two". Obsessed with the desire to have her, Sunda and Upasunda pounced upon one another. A bloody battle ensued, at the end of which both of them lay dead. The woman also disappeared, having fulfilled the purpose of her creation.

This story shows that no matter what we have, all will be lost if our minds are spoilt. Hence we should always keep our minds pure. For that, the grace of Ishwara is necessary.

POWER — THE ENEMY OF HAPPINESS

A Chief Minister of a particular state used to visit Me frequently. I once enquired in detail about his welfare. He said, "What can I say about my welfare? I do not have even a minute's rest. My health is so bad that even what little I eat remains undigested. Often I feel very tired. I really am suffering after getting this post". I told him, "What do you mean? You used to be quite hale and healthy". "That was before I became a Chief Minister. Now everything has become topsy-turvy. I do not at all get peace or happiness", was the reply. "Why not quit the post to regain your composure?", I asked. "No, No", said he, "I cannot do that. I may suffer, but still, I long for this post".

His statement reveals that neither pomp nor power can confer peace. In spite of this, attachment causes worldly people to long for them.

BONDAGES OF PROPERTY

A certain Sanyasi and his disciple were travelling from one place to another. As and when passers-by came, the Sanyasi enquired, "I am going yonder. Is there any occasion for fear?". The passers-by replied, "No Sir. There is no room for fear". The Sanyasi appeared a bit relieved and proceeded. The disciple was perplexed as to why his Guru should have any reason for trepidation. When they reached a certain spot, the Guru wanted to answer the calls of nature. So he told the disciple, "You wait here. I shall go to the lake and return. There is a costly pearl with me. Keep it carefully". Saying so, he handed over a casket containing the pearl. Before leav-

An atheist will enjoy all his wealth and imagine that he has achieved something great. A theist will, however, spend his money for charitable purposes and get happiness both in this world and the next. The miser, on the other hand, neither enjoys his wealth nor does he give it away in charity. Hence, like the man in the story, he suffers a double loss. This is one of the many reasons why miserliness is deplored in the scriptures.

HABITUATION

Karma or action can yield two types of fruits, of which, the first one is ordinary in nature. For instance, eating appeases hunger. The second type of result is the production of a tendency to perform the same action again.

The first time a man steals, he is beset with doubts. His conscience takes him to task and he becomes highly nervous. When he robs for the second time, he experiences less fear and trouble. As days pass, he gradually develops into a full-fledged burglar, his conscience ceases to trouble him and he does not feel dissatisfied in committing pilferage.

Tendencies develop, regardless of the characteristic of the action performed. Hence, he who wishes to lead a proper life will do well to eschew evil deeds and to repeatedly perform virtuous deeds.

KARMA YOGA

Man cannot remain without performing actions. Exertions are bound to yield fruits. If a man does evil deeds, future suffering will accrue. Either way, rebirth cannot be avoided.

Thus, action, good or bad, produces bondage. Such being the case, how is one to engage in activity and still avoid the unwanted consequence. The technique prescribed by the Sastras is named as Karma Yoga.

One performs Naivedyam to Ishwara. Before this, the eatable was ordinary food. After dedication it becomes Prasada. When a devotee places a dish before Ishwara, he ensures that the food stuff is not very hot, for he feels that Ishwara is going to eat it. Thereafter, he treats the eatable with great reverence. In like manner, one should dedicate one's actions to God and treat them as a means of worship. By the performance of Karma Yoga, Ishwara is pleased. This can be illustrated by means of an example.

A master had two servants. One of them was always intent upon eulogising the master but not in carrying out his instructions. The other used to sincerely fulfil the duties that the master assigned to him and was also dedicated. Who pleased the master more? Obviously, the servant who was dedicated to his task and carried out the orders. Similarly, when a devotee performs the duties ordained for him by God and does so with a spirit of dedication, he attains the grace of God. This purifies his mind and also liberates the devotee from bondage. Here a query may arise. If one is disinterested in the fruits of an action, how will one be able to perform the act efficiently? The answer is as follows:

One loves God and would like to give him the best one can. Hence a true Karma Yogi will always work to the best of his ability, be free from attachment and egoism, and remain the same in success and failure.

Consider two students writing an examination. Let us suppose that both of them do not do too well on a particular day. When they return, the first student, who has not practised Karma Yoga, will be extremely dejected because of his inept performance. Consequently, when he sits down to study in the evening,he will tend to keep on looking at that day's question paper, rather than prepare for the next day's questions. Further, he will be obsessed with worry. When he goes to the examination hall the next day and encounters a tough question, he will get flabbergasted and worried. Anxiety, in turn, will impair his efficiency.

Now, let us look at the case of the second student, a practitioner of Karma Yoga. On returning from the examination hall he will not concern himself with that day's performance, because he would have dedicated the fruits to God. He will pray to God and then sit down to study for the next paper with a cool and composed mind. It is a well-known fact that when one works without trepidation and tension, one's performance is good. When the student encounters a tough question on the next day, he will not be perturbed. He will put in the best effort that he can. Thus, the efficiency of a Karma Yogi is more than that of one who does not practise Karma Yoga.

QUALIFICATIONS FOR DEVOTION

"In order to tread the path of devotion, is any special qualification a sine-qua-non?". This is an oft raised query. A popular verse supplies the reply in the form of counter questions.

It begins as, "What was Dharmavyadha's profession?". Dharmavyadha was a butcher. He carried on his duties without any attachment and dutifully served his parents. As a result of this, he was recognised as a great exponent of Dharma. The Mahabharata contains a story about him. A certain Brahmachari, by his penance, acquired some powers. A bird, innocently put its droppings on his head. The celibate looked up enraged and the bird was reduced to ashes. Puffed with conceit at the spontaneous manifestation of his supernatural ability, he proceeded for Bhiksha. He went to a house and begged for food. The lady of the house asked him to tarry a while as she was serving her husband. This infuriated the Brahmachari. But the lady calmly replied, "I am no bird, to be burnt up by you". The continent one was taken aback at the fact that the lady knew about the incident. Humbled, he sought her guidance. She directed him to Dharmavyadha who gave detailed instructions about service to parents. The teaching was highly appropriate, since, the Brahmachari had completely ignored his obligation to his progenitors. Dharmavyadha was greatly blessed by the Lord, though his profession was deprecated by many. Thus, a profession possesses no restriction for practising the path of devotion.

The next consideration is age. Should one be of a prescribed age to be a devotee? The concerned verse answers: "What was Dhruva's age?". Dhruva's father Uttanapada had two wives. Dhruva's step mother Suruchi did not like him. Once when he tried to sit in his father's lap, he was pushed aside because Suruchi wanted Uttanapada to fondle her child. Weeping, he sought his mother's consolation. Unfortunately, Suneeti was not in a position to help him. She asked him to pray to the Lord. With determination in his heart, Dhruva retired to a forest. Sage Narada saw the boy and being immensely pleased with him, initiated him into the worship of Lord Narayana. Dhruva sat absorbed in meditation. So contented was the Lord with his love that He manifested before him and granted him the boon that he would not only earn the love of his father and later become a great king but that after his death, he would constantly abide in the firmament as the Pole Star. This story reveals that even a young boy like Dhruva was able to exhibit great devotion and earn the grace of the Lord. As such, age is no restriction.

Is great scholarliness needed? The verse answers, "What was the learning of Gajendra?". Gajendra was an elephant who lived with his wives. He was a great devotee of the Lord. One day a crocodile gripped his foot between its jaws. A great struggle ensued, the crocodile gradually gaining the upper hand. Fearful for life, Gajendra called out to the Lord to save him. Mahavishnu rushed to the scene, slayed the crocodile and liberated Gajendra. Thus, Gajendra, an uneducated elephant, was able to acquire the grace of the Lord. Hence, absence of learning is no bar for devotion.

Should one be high-born? Is it necessary that one should only be a Brahmin in order to gain the grace of the Lord? The verse replies, "What was Vidura's caste?". Vidura was born to a servant-maid. As such, he was not one of the high caste. When Sri Krishna came to Hastinapura as an envoy of the Pandavas, he chose to stay, not in the royal palaces offered to him by the Kaurava Princes, but in Vidura's house. This shows that the Lord does not regard low caste as any bar for success in the path of devotion.

May be factors such as profession, age, learning and caste do not matter. But could it be that great grit and manliness are essential? The verse poses, "What was Ugrasena's manliness?". Ugrasena was Kamsa's father. The demon Kamsa had imprisoned his father and usurped power. Kamsa's nephew was none other than the Lord, Sri Krishna. When He was brought to Mathura, He killed Kamsa in a duel and restored Ugrasena to the throne. Thus, even one who was lacking in great prowess was graced by the Lord.

Is physical charm something that captivates the Lord's attention? "Was Kubja a bewitching damsel?", is the counter query. While Sri Krishna was proceeding to Mathura, a hunchbacked woman, who was certainly no belle, offered scents to him. The Lord was satisfied and blessed her. Her deformity gave way to beauty. Thus, absence of a delightful appearance does not preclude the reception of Ishwara's grace.

People are often pleased by affluence. Is the Lord too like that? The counter question is, "Did Sudama have great wealth?". Sudama was a boyhood friend of Sri Krishna. They studied together and later parted, Krishna becoming a royal prince and Sudama a devoted Brahmin house-holder. Sudama suffered intensely on account of his poverty. However, he bore it with great fortitude. Unable to withstand the problems of penury, his wife requested him to go and see his friend, the great Lord Krishna. Overjoyed at the thought of meeting his beloved friend, he consented. His wife gave him some puffed rice to take to Krishna, for the Lord liked the rice much. Sudama went and met Sri Krishna who received him with due honour. He felt extremely ashamed to offer the puffed rice he had brought. But Sri Krishna was quick to notice it and asked for it. The Lord began eating it. After some time, His consort, Rukmani, the incarnation of Goddess Lakshmi, stopped Him, for She felt that He had consumed enough. When Sudhama returned, he found that in place of his old dilapidated house, there stood a palatial mansion. His wife and children were expensively clad. He realised that what he had offered unto the Lord had pleased Him and so He had bestowed unlimited wealth. This shows that the Lord ignores factors such as richness.

What is He concerned with? He considers only devotion. Where there is devotion, He is satisfied. It follows that there are no specific qualifications needed for practising the path of devotion. A special feature of love towards God is that joy is had even while one practises the path of devotion. In other methods, the fruit of one's effort is obtained only after one has made a certain degree of progress.

STAGES OF DEVOTION

In Shivanandalahari, Bhagavatpadal has described the various stages of devotion and illustrated them. Initially, the devotee forcibly turns his mind towards God and holds on to His feet. The seed of an Ankola tree sticking to its parent tree serves as an example. When the devotee has turned his mind towards the Lord, the latter becomes intensely favourable towards the devotee and graces him. It is as if Ishwara is pulling the devotee towards Him and preventing any departure from Him. An illustration for this is a needle being drawn towards a magnet. This marks the second stage. The third stage accrues when the devotee's heart is completely concentrated on God and the Lord,in turn, is extremely affectionate towards the devotee. The situation is something like a chaste wife serving her husband with love and the husband reciprocating her feelings of affection. The devotee gradually becomes like an ornament to the Lord. In fact, had it not been for Prahlada, we would not have had the Narasimha Avatara. So, in a way, the devotee himself seems to add to the glory of the Lord. An analogy is a creeper entwining a tree and beautifying it. On transcending this fourth stage, the devotee attains total union with the Lord. An example for this is the merger of a river with an ocean. Once the river has joined the ocean, it cannot be distinguished from it. Similar is the case of devotee.

POWER OF DEVOTION

Desirous of testing the devotion of a particular disciple of his, a sage asked the pupil to take the cows of the Ashram for grazing. The disciple carried out the instruction. Inspite of extensive wandering, he was quite hale and healthy. On being asked why his strength did not wane, the disciple replied that he was taking Bhiksha (food collected by begging). "Hereafter you should hand over to me all the Bhiksha that you collect", ordered the Guru. Even after the lapse of a few days he found the disciple quite strong. The disciple clarified that he was going for Bhiksha, a second time. The preceptor forbade this practice.

Surprisingly, the disciple continued to remain sturdy. The explanation given by him was, "Nowadays when I take the cows for grazing, I drink some of their milk". The Guru said, "Henceforth you should not drink cow's milk. If you consume the milk, which is my property, it only amounts to stealing". The disciple stopped tasting milk. However, the cows were very fond of him. So they saved some foam after feeding their calves. The disciple began subsisting on foam to preserve his health. On learning this, the Guru commanded that he should desist from consuming even foam. Finally the disciple started eating the leaves of an Arka plant. No sooner than he ate them, he became blind. Staggering, he fell into a well. At dusk, the cows returned home without him. The Guru began to worry about the non-arrival of his disciple. "I wanted to test his devotion, but he is in some trouble. Why has he not yet returned?", he thought. Calling the pupil's name he began to search for him. When he approached the vicinity of the well into which the disciple had fallen, a feeble voice responded to his call. Observing the sad state of affairs, the Guru asked, "How did you fall into this well?". "Transgressing your instructions not to eat anything, I tasted Arka leaves. Consequently, I became blind and stumbled into this well", replied the student. Compassionately gazing at his disciple, the preceptor said, "Recite this particular portion of the Veda. It is a hymn eulogising the Aswini Gods. They will restore your eyesight". On chanting the Mantra, the lad's vision was restored. He climbed out of the well, saluted his Guru and said, "I lost my vision faculty because of my sin. Now I have regained it only by your grace". To this the Guru responded, "Your sin is not the cause for your misfortune. It was only on account of my wanting to test your devotion that you became blind. You are intensely devoted to me. Hence I bless you that even without further studies and service, all the fourteen kinds of knowledge will spontaneously accrue to you".

This story illustrates the fact that he who has intense devotion towards his Guru and serves his Preceptor well, will acquire Knowledge even without the necessity of having to be taught.

PRAYERS SHOULD NOT BE TRANSACTIONS

The following story reveals that man is never satisfied with what he gets. He seeks to satiate his longings by fulfilment. Consummation, however, only causes desire to grow, just as the pouring of ghee makes flames increase.

Desirous of progeny a pious man prayed to God to bless him with a child. Soon a male baby was born but it refused to suckle. The devotee resought the Lord and said, "You gave me a child but it does not consume milk. I fear it will not survive. So please do something about it". "I see", said the Lord,"From tomorrow it will start taking milk. Do not worry" That problem got solved but the child gradually became intolerably mischievous. Once again the devotee approached the Lord and prayed to Him to make the child exhibit better behaviour. "So be it", blessed the Lord. From that moment, the child stopped its misconduct. It became so subdued that it stopped speaking. Unable to tolerate this, the devotee desired the Lord's intervention. Thereafter, the child conversed normally. After many such prayers, the devotee got his son married. A few years passed but his daughter-in-law did not conceive. So the devotee beseeched the Lord, "I feel I would have been happier if you had not given me a child. My mind is fraught with sorrow at the thought of my son not having any progeny".

Quite obviously, these prayers have no end at all.

FRUITS OF DEVOTED PRAYERS

A Somayaji (one who performs the Soma Yaga) bought some goats for sacrificing in a Yaga that he was about to perform. While he was taking them home, three persons saw the fat, healthy goats and wanted to eat them for lunch. In order to deceive the Somayaji, they devised a plan and accordingly each of them hid in different places along the road. After some time,one of them accosted the Somayaji and exclaimed, "O Somayaji! What is this? You seem to be pious and are wearing sacred ash on your forehead. At the same time you are taking dogs with you". The Somayaji was perplexed. However, his doubt was set at rest when he glanced at the goats. Assuming that the stranger was just making fun, he told him, "Go away! Can you not see that I am taking only goats and not dogs? Do not try to play a prank on me".

After a while, the second rogue approached him and remarked, "O Brahmin! What has happened to you? Are you out of your mind? Normally you bathe even if you happen to touch a dog accidentally but now you are taking three dogs with you. Fie on you!". This time the Somayaji was thoroughly confused, since two persons had mentioned that he was taking dogs. Still, brushing the matter aside, he continued his journey.

The third cheat made his appearance.Putting on a guise of respect for the Somayaji, he prostrated before him and said, "Kindly excuse me for what I have to say. I fail to comprehend you. You are having a holy water pot in one hand and, yet, in the other, you are holding the rope to which three dogs are tethered. Quite a contrast indeed!". This time, the Somayaji had no vacillation. He was convinced beyond doubt that he was leading only dogs for his sacrifice.

He mused, "Three persons have said the same thing at three different places. The shop-keeper must have deceived me, taking advantage of my failing sight and gullibility. That I should be burdened with dogs rather than goats is definitely the effect of my past sins. What a shame!". Thinking thus, he requested his apparent well-wisher, "Please take these dogs away. What indeed would have happened if I had taken them to the Yagashala! I shudder to even think of the likely comments. Thanks to your kindness, I have been saved from indictment and embarrassment. Please have the dogs. You need not pay me anything. I am only too happy to be rid of them". He then handed over the goats gratefully.

Thus the Somayaji's mind underwent a metamorphosis when the three persons said the same thing. If such is the effect of even deceitful words, what need be said of the influence of the heartfelt supplications of numerous devotees? Such prayers are one of the factors causing God to impart sanctity to temple idols.

THE GREATEST DEVOTEE

Once Narada went to Sri Vishnu and asked Him, "Who is your greatest devotee?". The Lord said, "There is a farmer who is My true devotee". Narada grew angry at this and exclaimed, "What! Am I not Your greatest devotee? Is that poor despicable farmer so great?". The Lord told Narada to go and see for himself. Narada scrutinised the activities of the farmer. Every day, the farmer got up, prayed to God and then attended to domestic activities. Next, he went to the fields, sat in silence for a while and prayed. After that, he attended to his agricultural duties. The next prayer was reserved for the evening. Narada returned to Lord Vishnu and said, "What is this? The farmer does not even repeat your name often. How is he great?". Sri Vishnu said, "Before I answer, I shall give you a task. Please take this cup full of water and go round the streets. Then return to Me. Please ensure that not a drop of water spills". Grasping the cup, Narada set out. No sooner had he walked a few paces, than the fear that a drop or two might spill, gripped him. It possessed him to such an extent that his mind failed to grasp anything other than the sight of the water in the cup. On the completion of the task, he returned to the Lord. Sri Vishnu asked him, "How many times did you recite my name?" Narada was taken aback and said, "How could I do it? My mind was concentrated on seeing to it that not a drop of water fell from the cup". The Lord said, "The farmer too was engaged like you were. Despite that, he kept thinking of Me. That is what made him great".

The story shows that even when we are engaged in our duties, we should fix our minds upon God. That marks a great quality in devotion.

THE DEVOTEE'S OFFER

A certain devotee decided to offer something to the Lord. "What should I give?", was the query that perturbed him. He cogitated, "God is known by the name Pasupathi, the Lord of creatures. Hence it would be proper to gift Him an animal. What is the animal that I shall submit unto Him?"

After due thought, the devotee addressed Shiva, "I have with me a cow which is none other than my devotion towards You?". "What is the characteristic of your cow?", Shiva might wonder. So the pious man said, "It gives unlimited joy as its milk". "How often does it give milk?" could be the next question.

The answer he gave was, "It gives milk again and again". "Where will it dwell?" maybe the next clarification sought. The reply given was, "It will dwell in the cow-shed that is Your feet". "Does it have a calf?" was the final point to be clarified. The elucidation was, "It has a calf 'Virtue'." "O Lord! You are Pasupathi. This is the sole cow that I possess. Please take it and protect it" - this was the prayer of the devotee.

In reality God needs nothing from us for He is all-perfect. Still, what the devotee offers with love, He accepts and confers grace.

VACILLATIONS ARE VICIOUS

A certain Brahmin stood hesitant on the banks of a river in spate, waiting to cross over. He enquired of a Muslim who happened to come that way about the means to reach the farther shore. "Trust in God and jump in, my friend", said the latter, "He will take you across". But the Brahmin was shrewd. He did not want to take unnecessary risks. So he told the Muslim, "You dive in first. Then I will follow". "Very well", said the Muslim. Catching hold of his beard and saying, "Allah-Ho-Akbar", he took off. Somehow he ferried himself across. Now the Brahmin mustered a little courage. He prayed to Lord Ganesha, the destroyer of His devotees' obstacles. No sooner than he took the jump, it struck him that there was greater chance of survival if he prayed to Shiva, Ganesha's father. He therefore sought refuge in Shiva as he plunged. Lord Ganesha thought that His great father would protect the Brahmin. Shiva, on the other hand, expected Ganesha, who had jurisdiction over obstacles, to save the man. Neither offered help. The doubting Brahmin had had his fatal trip.

The story illustrates the need for unwavering faith if one wishes to succeed. Vacillation is dangerous. It is true that God has assumed many forms and that one should not essentially differentiate between them. However, it is perfectly legitimate to have a chosen deity in whose potency one should not entertain doubts.

BLIND FAITH

During an eclipse, a Pandit went to the sea for a bath. He had a copper vessel with him. He thought, "If I leave this vessel on the shore then someone may take it away. On the other hand, if I take it with me, it may slip from my hand and get lost in the waters. What shall I do?" Suddenly he hit upon a bright idea. He dug a hole, put the vessel in it and covered up the cavity. In order to locate the spot, he made a sand Lingam over the hole. Having heaved a sigh of relief, he proceeded for his bath. While he was bathing, some persons saw the Lingam on the shore and also the Pandit bathing in the sea. They assumed that everyone should make a Lingam before taking a sea-bath.

Sometime later, the Pandit finished his bath and came to the shore. He went to the place where he had hidden his vessel. What did he see there? Not one or two, but thousands of Lingams made of sand! "My God!", cried out the Pandit, "What happened? How did all these Lingams come about? How am I to find out the Lingam which I had made?". If he was to break each and every Lingam to search for his vessel, then he would have broken more Lingams than even Gazini Mohammed! Poor Pandit! He returned home without his vessel.

The above story gives a glimpse of the fact that most of the people normally have tendency to follow others without due analysis. This is not very proper. Further, the tendency of people to imitate important personages makes it all the more imperative on leaders to set appropriate standards.

PURPOSE OF HUMAN BIRTH

Animals consume food when hungry, sleep on being exhausted, exhibit fear in the face of threat and procreate when the occasion arrives. Man also does these things. If he confines his life to just these activities then he is no different from animals. In fact, animals should be considered superior to him.

Consider the bees. They fabricate hives consisting of many cells. There is a uniformity and perfection about these honeycombs which is remarkable. Birds make nests. One is surprised by the intricacy displayed in joining the little twigs together so as to make a stable nest. Mosquitoes sit on our skin to drink our blood. They extract a little blood and fly away with an accuracy and speed which astonish us. The mosquitoes take less time than a doctor does to take a blood sample from our bodies. One may find flaws in buildings constructed by competent engineers but seldom in a honeycomb. One can commonly detect errors in clothes woven by men but not in a nest put together by a bird. Insignificant creatures too are endowed with an ability to work with a precision that is excellent. But it is not on account of these skills that the man is differentiated from animals. The distinguishing factor is man's capacity to scrutinise his actions and his own life. He is empowered to use this faculty conferred on him by God to analyse his true nature and attain liberation. When he has achieved this purpose of his human birth, he is worthy of reverence and is superior to all animals.

ATMA IS THE DEAREST OF ALL

A child was weeping. To assuage the child, the father fondled it. As he sought to kiss the child, his rough beard and moustache pricked its tender face, causing sharp pain. The father, however, in his efforts to pacify the baby, continued to fondle it. As a result, the child began to wail all the more.

This story serves as an illustration to show that it is only for the sake of the Atma that the other objects become dear. For instance, a husband loves his wife because he regards her as his wife and associates his happiness with hers.

In the first example, the father wished to calm down the child because he felt it was his child and that pacifying the child would give him joy. The Upanishads too declare the Atma to be the dearest of all and advise us to strive for It.

WHERE IS THE TENTH MAN?

Once ten fools forded a river. After reaching the opposite bank they wished to ascertain whether all of them were there. One of them started to count. He listed all except himself and so concluded that one of them had drowned. This caused a lot of grief. Another fool took up the task of verification. He too made the same error and found one person missing. Consequently, all of them began to weep. A well-wisher happened to pass that way and sought to know their problem. One of the fools said, "Ten of us set out to cross the river but now we are only nine". The man included all except himself and gave the answer as nine. The well-wisher was amused. He told the leader, "Please count". The well-wisher pointed a finger at him and said, "No, the tenth man is not dead. You are the tenth man". The significance of these words dawned on the fools and sorrow gave way to exultation.

Just as the fool forgot to include himself, we too have forgotten our True nature. When the well-wisher pointed out that the tenth man was not dead, some degree of relief was produced. Likewise, from the words of the Guru and the Sastras, we learn that we are actually eternally free. On our practising the disciplines taught to us, this indirect knowledge gives way to direct experience. When that happens, all bondages cease.

UNREAL CAN POINT TO THE REAL.

According to Advaitins, the world is a mere appearance and there is naught but Brahman. In that case, the teachings of the Vedas, which too form a part of the world, should be unreal. Hence the Vedas cannot give rise to true Knowledge. It follows, as a consequence, that Advaita, which is based on the Vedas, should also be meaningless. This objection will not hold water for we speak of the unreality of the world only from the stand point of the Absolute. For one with an ephemeral outlook, the world, the Vedas and hence, the effects of the teachings of the Vedas are not negated. There is another way of looking at the problem. An unreal object can point to the real. The following illustration will help to make our understanding clear.

A certain person was sleeping. He dreamt that he was being chased by a tiger. He took to his heels. Since the tiger was swifter than him, the intervening distance started shrinking. He became extremely frightened. The trepidation was so intense that he suddenly woke up.

In this illustration the tiger seen in the dream was unreal. However, it produced a real effect, namely, wakefulness. This shows that it is possible for the unreal to point to the real.

So, even if we say that the teachings of the Vedas fall into the category of illusions, it is possible for them to reveal the Atma.

RECOGNITION OF IDENTITY

A prince, born in a royal family, was kidnapped when he was rather young. He was taken away to a forest and left there to die. Fortunately for him, some forest-dwellers saw him and cared for him. Being brought up by them, he forgot his royal life and began to live, work and behave like a forest-dweller. Years passed. In the city the king passed away. So the search for the prince was intensified. Certain persons happened to see him in the forest-dweller's attire. They informed him of his royal birth and told him that as his father was dead, it behoved him to accept the throne. He was taken aback, but gradually came to believe the fact. Then, on coming to the capital, he changed his habits to that of a king.

We are, in reality, the Self that is bereft of all bondage. On account of ignorance, we presume that we are subject to birth and death and we are given to suffering. When, by the words of the Guru, we realise our True nature, we snap our imaginary shackles and remain as the blissful Self. No actual transformation takes place. False beliefs are discarded, as in the case of the prince.

SUPERFICIAL KNOWLEDGE.

A certain philanthropist offered a sum of rupees fifty thousand to anyone who knew well all the four Vedas. After a couple of days, a young man approached him and asked for the award. "Are you familiar with the four Vedas?", queried the philanthropist. The seeker of the prize answered, "I am aware of the fact that there are four Vedas". The donor was stunned by the reply and asked, "Is that all?". The young man said, "Sir, I know that the Vedas are four in number. Is that not sufficient?".

Well, what was the philanthropist to do? He just sent the man out. This story illustrates that mere superficial knowledge is insufficient. In the case of Knowledge of the Self also, direct realisation is required to acquire the fruit of liberation.

UTILITY OF ANALYSIS IS LIMITED.

A person had a harmonium. When he played it, melodious music flowed out of it. Hearing the enchanting tunes, another man thought, "How does such sweet music come out of this? Probably these sounds are present inside the instrument". Getting very curious, he dismantled the harmonium and searched for the sound in every nook and corner. However much he toyed with the internal parts, he could not get the original sweet music out of them. "Ah, what a wonder! This instrument produces music out of nowhere!", he concluded finally.

The story illustrates that while there are certain occasions when we should dismantle and analyse, there are numerous other situations where this technique will not be of any help. Analysis of the Self falls under the latter category.

HALLMARK OF A TRUE SEEKER.

A sage named Vajasravasa once performed a Yagna. He gave as charity decrepit cows which had stopped yielding milk. His son, Nachiketa, a young boy, felt sad that his father was not following the dictates of the Sastras in giving donations. He felt that he himself could be given away as charity. So he repeatedly asked his father about the gifts. Out of rage, Vajasravasa told his son that he was going to give him away to Yama.

On hearing this, Nachiketa proceeded to Yamaloka. However, he had to wait at the gates of Yama's house as the latter was not at home. When Yama returned, he found his guest waiting. Since, making a holy guest wait would burden him with sin, he sought Nachiketa's pardon and promised him three boons. As his final boon, the boy sought to be taught the secrets of life after death. Yama tried to dissuade the lad from asking that question by tempting him. Nachiketa remained firm though he was offered vast territory, wealth, damsels and long life. Highly pleased with the boy's firmness, Yama taught him the sacred lore of life after death. As a result Nachiketa attained immortality.

This story reveals that remaining unshaken, even when tempted, marks a true seeker of the Truth.

JOY AT THE EXPENSE OF OTHERS

Two friends went to a museum. While going around they came across an idol of Anjaneya. One of the boys noticed that the length of the Anjaneya's tail was a little bit longer than usual. He went closer and found a bell tied to the tip of the tail.With curiosity getting the better of him, he put his hand inside the bell to see what was within. The next moment he yelled and quickly withdrew his hand. When the other boy asked him the reason for his shouting he replied, "Oh! I shouted in delight. Put your finger into the bell. You will find the experience very interesting". The second boy probed the bell with his finger. He too withdrew his hand fast, like the first boy. The reason was that there was a scorpion in the bell and it had stung him.

The first boy, knowing fully well the presence of scorpion, made his friend experience pain and derived pleasure out of the suffering of his friend. Such is the nature of a sadist. On the other hand, good persons or Satpurushas seek to alleviate other's miseries and give them joy.

CONCENTRATION WITH SINCERITY

Many people complain about their inability to concentrate and claim that the process of focussing the mind is almost an impossibility. They further argue that only some are endowed with the ability to fix their mind on a single object More often than not, the reason for this difficulty is lack of adequate interest in meditation. Give a bundle of hundred rupee notes to the man who is not able to fix his mind during meditation. Ask him to count very carefully. He will focus his entire attention on the notes and count unerringly. At the end of it if he were to be asked, "Were you distracted in the middle?", he would say, "No". If asked about the absence of distraction he would answer, "I am counting hundred rupee notes and not one rupee notes. Any error would be colossal. Hence I could not afford to allow my mind to wander". In other words the man who is unable to meditate is able to concentrate when he counts hundred rupee notes as he considers any error as major. If one cultivates sufficient interest in meditation and a strong and genuine feeling that meditation is the most important of all, then concentration will not pose a great problem.

FRUIT OF CONCENTRATION.

To achieve any target, one must concentrate on the task on hand. The following story from the Mahabharata illustrates this.

Dronacharya impartially expounded the nuances of archery to both the Pandavas and the Kauravas. At the end of the course, he gave them a test. "See that small bird sitting on the tree", said the Guru, "You will have to shoot it down with an arrow". Then he called his disciples one by one and asked, "What do you see now?". The disciples replied, "Sir! We see the bird, the tree and also the surroundings". The Guru told them, "You have not mastered archery". Finally, Arjuna came. Drona asked him the same question. Arjuna answered, "Revered Sir, I see only the bird and nothing else". The master asked him to shoot the arrow. The disciple obeyed and the bird fell.

IMPORT OF JAPA.

The performance of Japa, whether done knowingly or unknowingly, leads to purification of the mind. When Japa is done with full concentration and awareness of its meaning, the effect is definitely enhanced. This does not imply that the Japa done without knowledge of the import is a sheer waste. In this connection, there exists a verse about the parrots of Brindavan. The Gopis were constantly given to chanting the names of the Lord and they called Him endearingly. The parrots in that region kept hearing His names. Being given to imitation, the parrots started repeating these names. Soon, this became a habit. As a consequence, the parrots, which are called 'Suka' in Sanskrit, acquired the same exalted stage as the great Suka.

RELIGIOUS PRACTICES AND HELPING OTHERS.

A person seated on the bank of a river was performing his evening Sandhyavandanam. His attention was distracted by a cry for help. He turned towards the sound and noticed that a boy had slipped into the waters and was being dragged by the current. Unfamiliar with swimming and despairing for life, the lad was screaming for help. The man on the bank thought, "I am performing my Sandhyavandanam. What shall I do?". In the meantime the boy seemed to be bordering between life and death. Still this man cogitated, "It is inappropriate for me to rise now. Unfortunately, this boy is drowning but I cannot help him". He stayed quiet and the boy entered his watery grave.

Would virtue accrue to this man who was performing Sandhyavandanam on the river bank? Virtue will definitely not accrue because he failed to help the boy in time of need. It is incumbent upon us to help others when we are in a position to do so. No doubt, the performance of Sandhyavandanam is very important. But, in the present situation of emergency and risk, the proper course of action would have been to help the drowning lad and then perform Sandhyavandanam.

Consider a man who is eating and who is disturbed by a major emergency of the kind mentioned a little earlier. He can definitely get up and help the concerned person. Whether he is to resume appeasing his hunger or not is optional because it is not obligatory to ingest food. However, if Sandhyavandanam had been interrupted, it is obligatory to complete it. Thus, it must be borne in mind that whenever the situation is adequately demanding one must not hesitate to offer one's help.

PURIFICATION OF THE MIND.

The Atma is like a lake and the impure mind is like the algae covering the surface. If one wishes to see the water then the algae must be removed. Throwing a stone does cause the algae to part, but the gap gets patched up almost immediately. This act is similar to sense-enjoyment or temporary focussing of the mind. By this, the bliss of the Atma is experienced for infinitesimal time. The mind, however, becomes muddled again. To realise the Atma and be permanently immersed in Its bliss, the veil of ignorance must be rent asunder. This corresponds to the total removal of algae which gives us a clear and constant vision of the surface of lake.

INFLUENCE OF FOOD

A Yogi was living in a small Ashrama. Daily, he used to beg for food and partake it. He was thus leading a calm and peaceful life. The king of the land had a great regard for the sage. One day, he invited the ascetic to his palace for meals. The Sanyasi said, "O Sovereign! I have been eating only food procured by begging. I do not know how my mind will be affected if I consume anything in your palace. Hence I feel that it is preferable for me to decline your invitation". However, in response to the ruler's repeated requests, he relented. After meals, when the ascetic was washing his hands, his eyes fell on a necklace of pearls. Noting that nobody was watching him, he picked it up and put it in his Kamandalu (water-pot). Then he went to the main hall, blessed the king and returned to his hermitage. Only after some time he began to ponder over what he had done.

Meanwhile, the queen was complaining to the king about the loss of the necklace she had left in the bathroom. The king analysed the situation and concluded that one of the servants should have pilfered it. In order to extract the truth from them, he applied third degree methods. They kept on pleading innocence. When one of them suggested that the hermit might be the thief, the monarch became all the more infuriated.

At the Ashrama, the ascetic was immersed in the thought, "What a foul deed have I committed today! For whose sake did I steal the necklace? If I wear this and go for Bhiksha, certainly no one will offer me food. Suppose I leave it here itself, someone may decamp with it. I have fallen prey to danger. Why did I become a kleptomaniac? I have beheld many necklaces but have never been affected by any desire. The fact that a longing has arisen today implies that my mind has become impure. What could be the cause?" It dawned on him that the food he had eaten that day must have been the reason for his mental defilement. He vomited the contents of his stomach and went straight to the king. On seeing the commotion in the palace, he asked for the reason. The king replied that no one had admitted to stealing a missing necklace. The Yogi said, "How will these innocent ones plead guilty?" "Here,take the necklace", continued the remorseful ascetic, "I, the thief, have brought it for you".

Shocked by this, the king asked the Sanyasi, "You are a great sage. Is it proper for you to have taken the necklace? Further, what made you bring it back? I am thoroughly confused. Please elucidate". The sage replied, "In the beginning itself I refused your invitation to have Bhiksha in your palace but you insisted. The result is that so many people have got unnecessary beatings and I have also earned a bad name. O king! You have stored so much rice in your granary. I wonder whether you have rightfully collected it". "I am sorry to say that unfair means have been employed to collect so much rice", the monarch replied truthfully. "I ate this rice for only one day and even that was enough to spoil my mind", sighed the Yogi, "Such being the case, I shudder to even think of its effect on all of you who take it daily. So, please do not invite me for food hereafter. I will have my Bhiksha by begging as I have been doing hitherto". "Cannot begged food also be impure?" queried the sovereign. "The food may be impure, but it is so only till it is put into my begging bowl. Such is the verdict of the Sastras", clarified the sage.

The story illustrates that food does influence the mind. Food is classified as Sattvic, Rajasic or Tamasic depending on its influence on the mind. Sattvic food is pure and confers strength and good health. Rajasic food induces desire and anger, while Tamasic food produces sloth, etc. This apart, the mind of the cook as also the impurities present, affect the food and hence the mind. So care should be taken to consume only good, Sattvic food.

"MMM! SWEETS!"

"Sweets give me great joy. Hence I do not hesitate to accept them whenever they are offered. Further, I always make it a point to eat some everyday", remarked a man to his friend. A few days lapsed. The man was laid up with illness and was running temperature. The doctor informed him that he was suffering from diabetes. His friend, who was unaware of all this, dropped in one day and said, "I have brought you a bag of sweets". Almost in despair, the bedridden patient replied, "Oh! Take it away from me. I do not desire it at all, for it is the cause of my misery".

The story illustrates that what is regarded as a pleasure can turn to be source of trouble. If sense objects were to produce happiness, there should be a cause-and-effect relationship between the two. Causality is, in general, determined by simultaneous satisfaction of the tests of concordance and discordance. Let it be desired to see if X is the cause of Y. If the presence of X implies the production of Y, then the test of concordance is satisfied. The test of discordance is fulfilled when the absence of X implies the absence of Y.

In the present case, let us see if sweets are the cause of happiness. Even in the presence of sweet-meats the sick man was unhappy. Hence concordance is violated. So sweets and happiness have no cause-effect relationship. The same is true for any other sense-object. Such analysis produces dispassion.

DESTRUCTION DUE TO THE SENSES.

When chasing a deer, hunters sometimes blow a conch. On hearing the sound, the deer is allured and it tarries a while. That opportunity is made use of by the hunter to kill the deer. Thus, the deer loses its life due to its attachment to sound.

Elephants are often captured by man for various purposes. One of the techniques used involves a female elephant. When a tame female elephant is sent, it rubs itself against the forest elephant. The male is pleased and becomes docile. The result is that it is trapped. Thus, the elephant loses its freedom due to its slavery to the sense of touch.

It is very often noticed that when a lamp is lit, insects are enticed by the flame and rush headlong into it. Erelong they get charred. Moths, thus suffer destruction because they are charmed by form.

Anglers attach worms to the hook of the fishing line and toss it into the water. A fish, attracted by the imagined taste of the worm, bites the hook and is trapped. Thereby, it forsakes its life.

Next, we can consider the bee. There is a story which runs thus: A bee sat on a lotus and began to suck up nectar. At dusk, the lotus began to close its petals, but, captivated by the sweet fragrance, the bee did not fly out. "The lotus fades at night. But the night is bound to pass and the sun shall rise again. At dawn the lotus will bloom and I can escape then" - thinking like this, the bee remained there. Unfortunately, that night, a herd of elephants came to that lake and began to play there. They caught the lotuses and hurled them with their trunks. The effect was that the bee trapped inside met its doom. Thus, it died on account of its attachment towards the sense of smell.

Each one of these creatures perished due to its slavery towards a particular sense-object. Man, on the other hand, is attracted by pleasing sounds, pleasant touch, beautiful forms, tasty dishes and fragrant odours. Such being the case, how much more is he close to his destruction! Bearing this in mind we should keep our senses under control.

PSEUDO-SANYASIS.

A certain Sanyasi was not observing any regulations with regard to food and spiritual practices. A man accosted him and asked, "O Swamigal! You do not seem to be observing any regulations whatsoever. You eat as you wish, spend your time loitering and do acts which are unbecoming of a Sanyasi. Is it proper?". The Sanyasi replied, "Everything is Brahman. The body and mind perform actions whereas I am the pure, conscious Atma which is unstained. As such,, it matters little to me what the body and mind do. Indeed, everything is Brahman". The other man asked, "Will you come to my house for Bhiksha?". "Yes", replied the false Sanyasi, "I have no objections. To me, who am satiated in the Self, nothing matters. I shall come". The Sanyasi sat down for his Bhiksha but nothing was served. Not even water was offered to him. As time passed the Sanyasi got restless. His host deliberately ignored his uneasiness. Finally, unable to withstand the delay any longer, he shouted, "What do you mean by keeping me so late? I am quite hungry. Serve me fast". The host came to the scene and said, "O Swamigal! I fail to realise how hunger and thirst could arise in you who are totally immersed in the bliss of the Atma. You are all-pervasive, for such is the nature of the Atma. How can I pour water from above or from below? I am unable to comprehend". The Sanyasi got up and in a fit of rage, said, "Do not speak like that. I am not able to bear the hunger". He then left in search of food.

This story illustrates how some misuse Advaita to their advantage. It is of no avail if one talks of Advaita but has not realised the Self. Mere tall talk serves neither to achieve realisation nor even to effect any minor spiritual development. Hence, hypocrisy,especially in spiritual matters, must be shunned.

IMPORT OF RITUALS.

Many of the rituals prescribed in our Sastras have a deeper import than what superficially meets the eye. With regard to the performance of Punyaham, Bhagavatpadal has given an interpretation in His Shivanandalahari.

He says that mind is the 'Kumbha' or pot into which is poured the water that is pure joy. The string tied on the vessel is none other than devotion. Mango leaves are normally placed at the mouth of the jar. They denote the pair of lotus feet of the Divine Lord. A coconut stands atop the leaves. The devotee regards this fruit as Knowledge. Chanting of the efficacious Shiva Mantra and contemplating in this fashion brings about purity of the house, namely the devotee's body. This is the way of looking at the Punyaham rite in terms of devotion.

SHRADDHAM — A NECESSITY?

Some opine, "Our forefathers are long since dead. Any offering that is given now can be of no use to them, for it cannot reach them. Even assuming that the offerings proceed to the world of the manes what is the guarantee that they continue to abide in that world. Could they not have been reborn? In that case our performance of the Shraddham ceremony will be a waste". To this objection the answer can be provided by means of an example. Assume that we wish to send some money to a person living in another town. We go to the post office, deposit the money and obtain a receipt for it. The money remains in this post office itself but cash is suitably delivered to the concerned person at his town. Similarly, by the operation of the law of God, what is meant for the manes is delivered to them in a form suitable to them. This rule applies regardless of whether they live in the world of manes or have taken a fresh birth. If they have taken a new body the offering conduces to their physical or mental well-being.

PURPORT OF YAGNAS.

In Yagas and Homas, offerings are made to the sacred fire. Some non-believers raise this objection, "Why should so much money be wasted on oblations? The amount spent can be utilised for some charitable purposes. After all, there are a large number of needy people who would have benefitted had the amount been given to them". This objection is improper. The farmer sows seeds in the field. One cannot object, "Why are you wasting the seeds by throwing them on the ground? People are hungry. Why not fry and eat them?". If the farmer were to comply with this advice, the results are obvious. There will be no further food available for people to eat, as the crops grow from the sown seeds. By sowing the seeds, one gets the crop. In the same manner, what we give as offerings in the Homas pleases God, and when He is pleased, in return He bestows timely rains which are responsible for good crops.

What we offer in a Homa is insignificant compared to what we get as returns. Further, the amount that is spent on Homas is not much and is certainly not sufficient to feed the starving millions. It is improper to assume that the offering made in a Homa is a waste, for its returns include God's grace, which is the greatest return one can ever get.

HOUSEHOLDERS AND WORLDLY DEALINGS.

A householder engaged in worldly activities is bound to face many difficult situations, both at home and at his place of work. It is not possible to alter the world in such a way that problems do not arise at all. A married man has to adjust his attitude in such a way that he is unperturbed by what goes on.

Consider a man who halts for a night at a Dharmashala. He freely engages in conversation and mixes with the people there. He readily lends his ear to the tales of woe and exultation and reacts accordingly. He seems to be a part of a well knit family of members who are camping at the Dharmashala. However, when he resumes his journey the next day, he hardly remembers what went on the previous day. Later he would merely remark, "I went there, stayed for the night, and then departed".

A householder should conduct his life in a similar way. If he does so, he will be able to participate in worldly activities and yet be unaffected by trials and tribulations.

THE GREATEST WONDER.

When the Pandavas were living in the forest in exile, Yudhishtra once felt very thirsty. He sent his brothers, one by one, to search for water in the nearby region. None of them returned. As time passed on, Yudhishtra got worried and started searching for them. On the way, he saw some birds circling a particular region. "The birds are hovering over that place. Probably water is available there" — thinking thus, he reached that spot. But what he saw there shocked him. All his strong and valiant brothers were sprawled on the ground, dead. Overcome by grief, Yudhishtra became more thirsty. He moved towards the nearby lake. When he was about to quench his thirst, he heard a voice, "Stop! You should not drink this water. It is my property. If you desire to drink it, you will have to answer my questions. These four persons transgressed my command and that is why they have been punished with death". Yudhishtra replied,"If such is the case, I will not drink without permission. Pose your queries and I will try to answer them to the extent possible". Then ensued a question — answer session in which widely ranging topics were covered. One of the questions asked was, "What is the greatest wonder in the whole universe?". To this Yudhishtra replied, "Everyday many are proceeding to the world of Yama but even on seeing this, people think and behave as if they will live forever. Can there be anything more surprising than this?"

DEATH SPARES NONE.

Vasishta was a great sage and had performed severe penance. He had a cow named Nandini. It was capable of providing whatever one desired from it. Sage Viswamitra, who was then a king, passed by Vasishta's Ashrama. The sage welcomed him and, with Nandini's aid, provided him and his retinue a sumptuous meal. When the king learnt of the miraculous power of the cow he wanted to possess it. So he asked Vasishta to part with Nandini. The Rishi refused. Viswamitra got enraged and tried to capture the cow but all his efforts were futile. Humiliated, the king left and performed penance. As its fruit he was granted various Astras (missiles with special powers). Puffed with vanity, he accosted Vasishta and challenged the sage for a duel. The sage remained unruffled. The king directed various Astras at sage Vasishta in order to kill him and take away the cow. Vasishta simply kept his Brahma Danda (sacred hand rest) in front of himself. This Danda neutralised even the most powerful of weapons and left the sage unscathed. On seeing this, Viswamitra realised the greatness of the sage, renounced worldly pleasures and became a great Yogi.

However, even such great persons have been devoured by time, in the form of death. Such being the case, it is sheer madness on our part to wallow in the mire of sensual pleasures, behaving as if we will live forever.

MOTHER'S LOVE.

There was a beautiful child whose parents were poor. A wealthy but childless couple lived nearby.

They approached the child's parents and asked them to give the child in adoption. The mother was hesitant. However, the father said, "We are poor and cannot afford to give our dear one good food, clothing or comforts. The child will, afterall, be living in the next house and so we can see it everyday. Hence it would be in the child's interest for us to part with it". Reluctantly the mother agreed. The child was given all comforts in its new home. However, with the passage of time, the rich couple forbade the child's parents from coming to see it. The mother was taken aback and wept copiously. But what could the poor lady do but to reconcile herself? One day, however, the richman's servant, came rushing to the mother and asked her to come immediately. On her seeking to know the reason, the servant replied, "The child has small-pox and nobody is willing to go near it". "Oh, my child", cried the mother, and rushed to the richman's house and took the child in her arms.

The story reveals that a mother is all love. Her love knows no limitations or qualifications.