my'iiiE STORIES

H-:n-lK r,\yr> ABSOtUitV^" STOP.a

SIM SWAMISJV AMANDA

THE AMIR-UD-DAULA

° LUCKNOW +*

Class No: ^ ^ ^

Book No. S ^ D

^4-X. / L - t p * t > " » iJ&*sg«*

/'HT^^y^' Jf'' Y9V-*

>V;>! Sri Sao Bahadur V. K. ERADY,

Calicut SIMS To whose loving Jn^na-Yagnu

JI i8 fcll's '30ok ovves *ts birth

An ideal house-I holder-Sadhak&, Sri

Rao Bahadur V. K, Erady is a magnani-

• mous soul whose de-: - I votion to saints is

rivalled only by his ; devotion to God. His

brother Sri V. V. ~~~—J Erady, too, is an ideal

Sadbaka; and he had earned our Gurudev Sri Swami Sivanandaji's grace and admiration whon he stayed at the Ashram and practised intense Sadhana a few years ago.

Sri V.K. Erady :s home at Calicut is virtually an Ashram. He has made the Divine Life Cause his own and he is the President of the , Divine Life Society's Calicut Branch. He takes an active interest in its activities and both by example and by pxeco.pt he1

disseminates the knowledge of Yoga and Divine Life among all whom he comes across. He has made the Branch a dynamic centre of Divine Life by conducting regular Satsangh, discourses on Bhagavatha, etc.

We pray to the Almighty to bless this noble soul with health, long life, peace, prosperity and Eternal Bliss. Publishers

Jfest University Series No. 39

DIVINE STORIES [ Revised, Enlarged Second Edition ]

ivy "̂ % ^

SRI SWAM! SIVANANDA

Publised by

THE YOGA-VEDANTA FOREST UNIVERSITY Sivanandanagar,

ANANDA KDTIR P.O. : RISHIKBSH.

( HIMALAYAS )

Price: ^52 Ss. 1J8J

Published by Sri Swanu Chidananda,

for' The Yoga-Ved^n^a.forest .T7niYersJ|.yr. ,

• ' - i ( « r - » i ' ••' . f i • .;. ! I'ftu i . -' -

> 4' ) 0 '

First Edition Published in Two Parts

Second Edition : 1952

ALL RIGHTS RESERVED BY THE DIVINE LIFE TRUST SOCIETY.

Printed at The Y.V. Forest University Pres

Ananda Kutirj Rishikealt,

SRI SWAMI SWANANDA

Serve, love, give, purify, meditate, realise; Be good, do good, be kind, be compassionate, Enquire "Who am I ?", Know the Soli and be free.

Adapt, adjust, accommodate ; Bear insult, bear injury (this is) highest Sadbana

— Sivanantla

te(*a* \&\

PUBLISHER'S NOTE

Every ytfung boy or girl is the crystallisa tion of hutoanity's hope. In the proper up bringing of the children lies the gloriou; fructification of this hope;-Mankind can bes shape its own future by giving the right typ of education and training t6 the younge generation.

Spiritual education of the youth hag bee] the one burning desire of H. H. Sri Swam Sivanandaji Maharaj who has spared himself n pains to bring about the physical, mental moral, intellectual and spiritual regeneratio; of the youth. The rousing spirit in which hi writings have been presented appeal parti ex; larly to the youth; and today there is a definit stirring of tho spirit of the world which augut well for the future.

t "Divine Stories" from the pen of the Sag of Ananda Kutir is another awakener of th youth, Which we Offer to the rising generatio with the' sincere prayer and fervent hope ths it might inspire them to lead the divine liJ and attain peace and bliss, and thus usher i an era of universal welfare and brotherhood,

Ananda Kutir, Bishikesh. SwamiChidanand 27th November, 1952. GITA JAYANTI DAY

OM

Ananda Kuril*, 10th October 1951.

Vijaya Dasami Day.

Beloved Children of the Lord !

Knowledge enters your heart through stories. Life is a long story; it teaches you lessons. History teaches you lessons.

Therefore, our ancestors adopted the simple story-telling method of imparting knowledge. You learn quickly ; and the lesson slays in the heart for long.

Every story; has a moral. When you joyously read a story, its moral silently enters your heart. Tour character is moulded.

Avoid the blunders that led others into trouble and rum. Emulate the example of the great ones. You will easily shine as a Superman.

Stories of blunderers tell you what not to do ; stories of great ones tell you what to do. Armed with this knowledge^ march on, brave hero, to your great goal. You must become divine. May Ood bless you !

With loving regards,

SIVA'S SONG OF UPADESAMRITAM

(Thars ; Sunaja)

I : YOGA OF SYNTHESIS Serve, Love, give, purify, meditate, realise ; Be good, do good, be kind, be compassionate.

I I : ETHICS

Be bold, be pure, be wise, be virtuous, Be honest, be sincere, be truthful. Be patient, be tolerant, be obedient. Be simple, be humble, be noble (be gentle)

Adapt, adjust, accommodate. Bear insult, bear injury; highest Sadhana.

I l l : ESSENCE OF VEDA NT A Enquire "Who am F % know the Self and be free. Be still, be quiet, know thy Self. Find the Hearer, find the Seer, find the knower. You are not this body, not this mind, immortal

Self you are.

SONG OF RIDDLES ( Kanurese )

Enu Beku, Enu Beda, Ninna Hessarenu Bahala-Kalasa-Maadudri Bhagwan Ashirvad

Madali. This is humorous; but it is full of meaning !

Enw-Beku:—What do you want ? Only one thing is worth having here : God-realisation. Attain that. What else do you want? Enu Beda:

nothing else is of any value. Therefore, re­nounce everything. Mentally be unattached. Ninna Hessarenu i What is your name ? Who are you ? All names and forms are false. Mr. So-and-so is a perishable non-entity. Brahman al­one is Real. That thou art, not this body. Know^ ing the truth to be such, Bahala-Kalasa-Maadu^ dri, do your duty aright. Work without egoism, without expectation of the fruits, without at­tachment. Then Bhagawan Ashirvad Madali : May Lord bless you.

IN URDU

Banaami Khuda Mubarak Alekham Salaam Bismillah-ir Rahman-ir Rahim

Adam Khuda Nahin lekin Khuda-Ki Nure-se Adam Juda Nahin. La-illahi il-Allah Mohammad Rasul-Allah

Blessed be the Name of the Lord! Glory to the Name of the Lord \

Man is not God. But, from the Light of God, he is not other than God. Man i s a Spark of God. . - ! >

CONTENTS

1. Pseudo-Vedantin

2. Glory of Satsang

3. Charcoal Seller

4. Brahmachari Kakku-

5. Nachiketas

6. Puja with Two Cats

7. Raja Vivekinatb.

8. KillthisEgo ;.

9. Maya and. How to?. Transcfind, Her

lfi. Gandharvasena !']

1L Potent Vehicles of Knowledge* „„.

12. Story of Sadhak

\S. Paith can wqrk.Miracles.

14. Story of Raja Gopichand

15. King Haripriya and the Hall

16. Power of Satsang^

17. A truly Loving Heart

18. Stories from Ramayana

19.

20.

21.

22.

23.

24.

25.

26.

27.

28.

29.

30.

31.

32.

33.

34.

The Bullock-cart Driver

Do Not Complain ,

Kill the ego, Governor

Subtle Ways of Maya

B. A. of Lucknow

An Easter Gift . ....

Oh My Walking Stick

69

71

75

77 83

84

86

All Enjoyments are Ultimately Painful 88

The Least Burden

Importance of Guru

On All Fours

The Secret of Preventing Adversity

The Hidden Thief

The Power of Prarabdha

The Weary Fox

The Saint knows Better

90

93

96

99

103

106

109

111

GM

P S E U D O - V E D A N T I N

Swami Brahmananda studied Vieharsagar and Panchadasi. He had some knowledge of Brahma Sutra and Vivekachudamani. But it was all theoretical. He did not practise Karma Yoga and Bhskti. He was against Sankirtan. He used to criticise the Kirtanists and Karma Yogis. He was puffed up with Vedantic vanity and thought himself to be Poorna Brahma Gyani.

Maya works in a variety of ways. Some are proud of their wealth, some are proud of their intelligence and study, some are proud of their physical strength and beauty. Some pseudo-vedantins are " proud of their theoretical Vedantic knowledge and wearing the orange-coloured robe, Kamandal, staff and repeating "Sivoham, Sivoham" without any tinge of Adwaifcic realisation of oneness. Maya

•did^not spare our revered Swami Brahma-

nandji Maharaj. He thought within himself that he was a highly evolved soul without any flaws.

2 DIVINE STORIES

He had a big garden of flowers, fruits, vegetables, etc. He took great interest in gardening. He had a little knowledge of botany and horticulture. He planted English vegetables, grafts, etc. He had a nice Kutir in the centre of the garden.

One day a cow entered the garden and ate some vegetables, cabbages. He became angry and severely thrashed the cow. The cow fell down dead instantaneously. His neighbour Ram Das, a devotee of Lord Rama, who had also knowledge of Vedanta asked the Swami "How is it you killed a cow by beating it severely ? A cow should be worshipped as 'Gomata'. You are a Sannyasin. You should be merciful and sympathetic. You study Gita daily and recite ' 'Advesta Sarva bhutanam" Lord Krishna had intense love for cows. He looked after the cows with immese care and affection You have murdered the cow. You will go to hell only."

Swami Brahmananda replied " 0 , Bhakta Ram Dasji ! You are entirely mistaken. I am always Sakshi or silent witness of the activities

FSFUDO-VUDA^TIN 3

of the mind and the senses. I do not do any

action. The senses move sense objects. I t is only Indra, the presiding deity of my hand, killed the cow. I am perfectly actionless, Akarta, Nishkriya. I am the actionless soul or Atma or Brahman. No action can touch me. I am Nirlipta, Asanga (unattached always). You are a small devotee only. You cannot

understand such a deep philosophy. You only

do a little Kirtan and a little Japa of Ram Nam. You have no knowledge of Vedanta. The philosophy of Vedanta is sublime and unique. Please give up your Kirtan and Japa of Ram Nam, Take initiation from me, I shall give you 'Soham' mantra. Then only you will understand me and my high philosophy."

Bhakta Ram Das was quite astonished when he heard the dry philosophy of Swami Brahmananda. He wanted to teach him a lesson. He was' a very sincere and advanced Bhakta. He could invite any devata whenever he liked. He prayed to Lord Indra, ' 0 Lord ! Swami Brahmananda is telling now that you killed the cow as you are the presiding deity r\f Ti ic I n a n r l st.nrl t h s t . Inf* Ytci.a n / ^ f l i i n r r +r\ An TUI' + K

4 DIVINE STORIES

the act and that he is well-established in his own Swaroopa or Atma. As far as I know-he-is only a lip-Vedantin who is having some Vedantic gossiping. He never does any medi­tation . He is speaking ill of Ram Nam. Bhakti and selfless service are nothing for him; He puts on a good deep and orange-coloured robe and walks in the streets with his Kaman-dal and stick. He repeats "Sivoham, Sivoham," whenever he sees rich householders and collects money. He has built a fine Kutir and has a beautiful garden. Kindly teach him. a less on."

Lord Indra immediately appeared before Bhakta Ram Das and said to him : " 0 Ram Das ' I have heard your prayer. I shall do the needful. Do not bother about this- I already know all about him, his Vrittis, and;his attr ibutes,"

Lord Indra took the form of a merchant and appeared before Swami Brahmananda and and said " 0 Venerable Swami ! This is indeed a very beautiful garden- I have never seen such a garden in my life. Who has devel >ped the garden ?" Baahmananda repiied. " I t is I

FSEUDO-VEDANTIN 5

who developed the garden. I know well Botany

and Horticulture-" Then the merchant said " I am highly pleased with you Swamiji, Now tell me who has built this beautiful Kutir ? The design is simply grand." Brahmananda replied. " I t is I who built this. I have a know­ledge of building construction, designing, etc." The merchant said "Swamiji, it is marvellous indeed." Swamiji was very much elated when the merchant praised him- i

• : • . . ' • :

Then again the merchant said "Now, Swamiji, tell me, who killed the cow?" Swamiji replied " I t is Indra the presiding deity of my hand who killed the cow- I am actionless soul. I am always the silent witness SikshV' The merchant said "Swamiji ! You are entirely mistaken- You are a deluded Sannyasin- You seem to be a lip-Vedantin without any practice and Samadki- You are simply prattling some­thing ' after reading something. You are deceiving yourself and the public and your own 4t3&&* When I praised your work, you said ' ' I built the Kutir. I developed the garden. I know gardening. I know designing.'' When I

6 DIVINE STORIES

asked about the killing of the cow, you talked abou t Nishkamya and philosophy and you transferred the action to Indra. What is this sort of philosophy ? Is this Vedanta ? You are a hypocrite. You are a man of bad conduct, Mithyachar-"

"A real J ivanmukta is above pleasure and pain, praise and censure. His mind is dead to "the world. He will not feel heat and cold as his mind is not connected with the organ of touch- If you simply say tha t the Indriyas do all actions and that you are aetionless, you should not actually feel heat and cold; you should not be affected by praise or censure, respect or disrespect- This is the test- If youfail in these you are not a liberated soul, you are only body and the senses. Remember the point well in future. What do you say now ?"

Swami Brahmananda pu t his head down in utter shame and said, " 0 Merchant ! You are a real Vedantin. I have understood the real significahce"of Vedanta now only. Really I did not practise anything. I simply read

PSEUDO-VEDANTIK 7

Vichar Sagar.,,and Panchadasi. Really I am a lip-Vedantin. I received many and got plenty of money. In future I will not act like this. Thou art my Guru. I shall do manan and nididhyasan (reflect and meditate). I am grateful to you for opening my eyes. Prostra­tions unto Thee again and again. You have really saved me.'-'

Such lip-Vedantins are in abundance in in these days. Be cautious. Practical Vedan-tins are very few. Practical Vedantins are simple, unostentatious. They are full of mercy sympathy and love and are free from creed, lust, selfishness and egoism. They are humble and ever leady. They are not talka­tive. They speak measured words. They think-more and do much. *—

2. GLORY OF SATSANG

Viswami tra Rishi and Vasishtha had a dispute on one occassion. Viswamitra was a great Tapasvin. He created a th i rd world for Trisanku through his power of Tapasoharya.

8 DIVINE STORIES

Viswamitra said to Vasishtha, "Tapas is greater

than anything else in this world". Vasishtha

raised his objection and said, "Sat-sang is even

superior to Tapas". Then they both decided

to go to Brahma for obtaining his opinion, on

this point. They approached Brahma and

placed before him the matter for his final

decision. Lord Brahma, said, ' ' I am busy

with my work of creation. I have no time. .

Please approach Lord Siva. He has ample

time at his disposal. "He has got no other

work now. His work begins only when

Pralaya ;comes."

Thereupon Viswamitra approached Lord

Siva for obtaining his views and final decision.

Lord Siva said, ''Now I am going to see one

of my devotees. I have no time now. Please

go to Lord Vishnu. He will give a patient

hearing to his subject. Then they went to

Lord Vishnu. Lord Vishnu said, " I cannot

decide this matter. Please go to Adi Sesha. He

is ever repeating Ram Nam through his ,

thousand tongues. He is a great devotee.

GLORY OJ? SATSANG 9

He is the proper person to give the final decision. He is very wise too."

Thereupon, they went to Adi Sesha and placed before him their view-points. Adi Sesha replied, "Surely I will give my definite opinion. Please remove the burden of this earth from my head. Then only I will be able to give my view on this subject." Then they both asked, -'0 Adi Sesha ! Please tell us the way to remove the burden." Adi Sesha replied, ''Please give the fruit of your Tapas-charya and Sat-sang. I will be relieved of the burden,"

Viswamitra said, <cIs that all ?" Now I

give you the fruit of my Tapas of one hundred

years." Adi Sesha was not relieved of the

burden on his head. Then Viswamitra said,

"Now I give you the fruit of my Tapas

for one thousand years-" Then also Adi Sesha

was not relieved of his burden. Then, Viswa­

mitra said, "Now I give the fruit of my Tapas

of whole life. Then also Adi Sesha was not

relieved of his burden.

10 DIVINE STORIES

Then Vasishtha said, " I give you the fruit

of my Sat-sang for a second." At once Adi

Sesha was relieved of the burden on his head.

Thereupon, Viswamitra put down his

head in shame. He did not speak a word

either to Adi Sesha or Vasishtha. He fully

realized that Satsang was superior to Tapas.

His pride of Tapas tumbled down-

Sat-sang is a safe mighty boat which

helps the aspirant to cross the ocean of

Samsara The glory of Sat-sang cannot be

adequately described in words- All scriptures

eulogise Sat-sang very highly- If one takes

recourse to Sab-sang, he will get everything.

Sat-sang is the only potent means to

'haul the vicious Samskaras and to infuse

dispassion in his heart. Sat-sang is a formida­

ble fortress to protect the aspirants from

the onslaughts and temptations of Maya,

Without Sat-sang you cannot have even an

iota of spiritual progress.

Sat-sang, Santi, Santosh, and Vichara

are the four sentinels who stand in front of

CHARCOAL SELLER 11

the door of Moksha- Sat-sang is the seniormost sentinel. If you make friendship with him, the other three sentinels will a t once become your friends and you can easily enter the Supreme Abode of Moksha and eternaLblisav.,..

3. CHARCOAL SELLER

In the kingdom of Maghada there was a poor charcoal seller. He was pious and very honest. He had a very big family. He used to go to a distant forest, cut fuel,, make it into charcoal for several years.

The King wanted to help the poor man and make him rich. One day he called him to his Darbar and gave him a small forest of sandalwood trees which was in the vicinity of the town. The charcoal seller was highly pleased with the gift. He reflected within himself, "Now, I need not go to a distant forest to cut fuel. The present forest is very near to my hut. I am happy. How merciful is the King !"

12 DIVINE STORIES

• The poor man went to the sandalwood

forest, cut a portion of the tree, made it into

charcoal and sold it for one rupee as usual.

He was doing like this for some years. He

finished the trees of the whole forest. There

was'only one tree remaining.

The King went to the saadal wood forest to

see the poor man. He thought tha t the charcoal

seller ought to have become very rich by this

time. He saw the poor man living in the very

same hut.

He asked him, "What did you do with the sandal trees?" The poor man replied, " I cut daily a portion of tree, made it into charcoal and sold it for a rupee." The King said, ' ' 0 poor man ! You have done a grave blunder. The trees are not ordinary trees. I t is very costly sandalwood. You ought to have become a multi-millionaire by this time, if you had sold them in the bazar as sandalwood. Sell the pieces of this one tree at least- You will make a good lot of money"

. The poor man cut the one sandalwood tree into small pieces and sold them in the bazar and made ten thousand rupees.

CHARCOAL SELLER 1 3

0 man ! This body is • the forest. The individual is the poor charcoal seller. The/ King is the Supreme Soul. Breath is the Sandalwood. Just as the old man wasted the sandalwood forest on account of ignorance, you are also wasting this vital air or life breath in sensual pleasures on account of your ignorance- You are also committing a grave blunder- Your life is being wasted daily. This life is meant for God-realisation. Life is very precious- Time is most precious. You must utilise every second in spiritual pursuits, such as Japa, meditation, kirtan, mantra-writing, selfless service and study of sacred scriptures. You waste your time in eating, vain talks, gossiping and sensual indulgence. You will repent and weep when you are in the grip of death. Remember the Lord with every breath- When one is at the point of death, the parents say to the doctor, " 0 kind doctor, prolong the life of my son at least for a few hours, through injections and tonics. I am expecting my daughter from Bombay by the morning train- She has a very strong desire to see my son." Even eminent

14 DIVINE STORIES

doctors cannot prolong life even for a minute. Only now people will realize the value of time. People waste hours, days, weeks, months and years in gambling, drinking, cinemas, playing cards, horse races, chitchat- What a sad state !

You have made charcoal of this precious life. Many years have passed in vain. Acquire the inexhaustible spiritual wealth by controll­ing the breath, by stilling the mind, by enter­ing into Nirvikalpa Samadhi or union with the Lord. Now at least open your eyes. Realize the sandal fragrance of this valuable life. Wake up from the long slumber of ignorance. Start doing at once Japa of Sri Ram, Kirtan, meditation. Study Gita. Have Sat-sang with Mahatmas. Serve the poor- Do charity. You can attain Immortality, Eternal Bliss. The, Lord is all-merciful- You will Obtain His grace-

4. BRAHMACHARI KAKKU

This Brahmachari Kakku is an intelligent

young man. He speaks two languages. He '

is a good writer. He is thin and tall. He is a

talented man too. He can write beautifully

in two languages. He walks barefooted- , He

wears a dhotie and a small upper cloth-

Even in severe w'nter he wears no warm

clothing and uses no blanket. One night he cov­

ered him with a big carpet when there was severe

cold. He speaks of principles and philosophy.

He sits and meditates. From, his talk you

will be led to think that he is a man of very

high principles, that he has abundant mercy

and spirit of sacrifice, service and fellow-feeling.

He will tell you : "Last night I did not sleep

at all. I was thinking of the starving millions-

I was shedding tears. I have an intention

of starting an Ashram to relieve the suffer­

ings of these people."

He is a quick writer. He can write a book

within a week. He is a good propagandist- He

is daring- He is aggressive and bold. He

16 DIVINE STORIES

does not keep any money. He is abstemious

in his diet. He has got dash, pluck and

knack. He is a pushing sort of a man. He is

hardworking. He can influence people.

He will say : "Such and such a Swami is my Guru. Mr. so and so of the Legislative Assembly is my friend. Professor so and so is my student. I had a talk with Sri X and discussed fully that subject."

He shows and puts some good work in the beginning. After some time he begins to borrow money, a few rupees here, one or two hundreds there and promises to return the money within a month but he never keeps his promise. He prints some leaflets, makes friendship and business with some printers and booksellers, travels in second class and makes people think that he is a great man aad is very influential and he says that he will be getting cheques in a week's time. He tells terrible lies and disappears from the spot after a few days. He gives some orders in some firms, purchases books on credit in some companies, writes articles in some

BRAHMACHARI KAKKU 17

papers, delivers some short speeches here and there- He then moves to some other place.

This Brahmachari is a Sanyasi now. He has started a school of philosophy and yoga.

Appearances are not always lo be trusted-Intelligent people cheat people in intelligent ways. Can you imagine that this Brahmachari of talents and merits would conduct himself like this ? This mysterious world contains mysterious people. You will have to be very careful- Beard, kowpeen, matted hair, living on neem leaves or cow's urine, wearing orange-coloured robe, fasting for forty days, talking on philosophy, Mowna cannot make one a. Sadhu or a Saint or a Sanyasi. Be on the alert.

Brahmacharis and aspirants should poss­

ess spotless character-. To cheat people

even after taking to the spiritual path is

horrible. The lot of such people is beyond

redemption. Generally, the aim of many

aspirants is to become good public lecturers

] 8 DIVINE STORIES

on the platform. They do not wish to change

their, old, crude, unregenerate diabolical

nature and acquire divine virtues- They

do not wish to eradicate their old evil habits

and traits. Hence after a long period of San-

yasa and nivritti marga they are in the

same position from which they star ted. . Evil

traits lurk in the corners of their minds.

They know some Vedantic gossiping and idle

talk on yoga. Nothing more th an that . There

are many Kakkus in this nivritti marga.

0 Kakku ! Try to change your nature

and become a real saint and sadhu. Do severe

tapas. Fast. Do purascharana and purify

your heart. There is still hope for you. You

are a young man. Do not pollute the atmos­

phere still, I really feel for you. You are a

man of talents and merits and yet are a

victim of lower nature. You have spoiled your

name. You are a blot to the Sadhu organiza­

tion. Soar high. May Lord grant you strength

to eradicate the evil traits and march fearlessly

in the path of Yoga- May you shine as a

dynamic Yogi. . ."

5. NACHIKETAS

I think you all remember the story of Nachiketas, which is narrated in the Kathopa-nishad. Gautama, the father of Nachiketas, was performing a sacrifice. Nachiketas asked his father, ''To whom will you give me ?" The father replied "To Death I will give you."

Nachiketas went to the -house of Yama, the Lord of death. He stood three days and nights without receiving any hsopitality, as Yama had gone out and there was none to receive him. Death returned and found Nachiketas waiting.

Yama said to Nachiketas, ' ' 0 Brahmin!

As thou, a venerable guest, hast dwelt in my

house three nights without eating, choose now

three boons" Then Nachiketas first

asked that his Tather might again be

pleased with him- Yama said, "Your father

will recognize you as before. He will sleep

peacefully at night and when he sees you

released from me, he will lose his anger."

2 0 DIVINE STORIES

The second boon was that of the heavenly fire and Yama said that that fire would be known by him and called by his name. As for the third boon, the boy asked for the secret of Death. "There is this doubt; when a man is dead, some say he is and some say, he he is not; this I should like to know. Tell me, 0 Death, thy secret. Can man escape from thy clutch ?"

Yama said : "Do not ask that. On this point even the Gods of olden times had doubt. Verily it is not easy to understand it-subtle is its nature. 0 Nachiketas ! choose another boon. Do not press me on this point. I will give you sons, grandsons, gold, horses, dominions wealth, long life, fair damsels to attend on you, chariots, etc.

Nachiketas said, "These things are ephemeral- They wear out the vigour of all the senses. Even the longest life is short-I t is nothing when compared to eternity- Keep thou the chariots, the damsels, the dance and music. No one can be made happy by wealth. Give me the one boon, the only boon I seek. How may man escape thy mouth ?"

NACHIKBTAS 2 1

; Lord Yama foimd out that the boy was a qualified student for the attainment of Gyana or wisdom of the soul. He told him how man might escape from the' hands of Death- He said. " 0 Nachiketas ! just listen

f

t o m e with rapt attention. I shall tell you the way to attain Immortality. Man is bound by d^ire3. The desires are born of the senses. These bind the man to the wheel of birth and death. He must destroy desire and subjugate the mind and senses-This is the first step to be taken- The body

i

is like a chariot; the senses are like the Jaorses, the mind is the reins and the intellect is the j

i

driver. The Atma or the Self is the Lord I

of the chariot- The sensual objects are the j roads. The horses gallop after the objects |

of senses and carry the chariot with them. I

They must be guided along the right path.;

He who has ho discrimination and whose mind is always uncontrolled, whose senses are not controlled, like the turbulent horses of ft driver, does not reach the goal; but enters into the round of births and deaths. But he who has proper understanding, and whose mind is always controlled, has his senses

20 DIVINE STORIES

The second boon was that of the heavenly fire and Yama said that that fire would be known by him and called by his name. As for the third boon, the boy asked for the secret of Death. "There is this doubt; when a man is dead, some say he is and some say, he he is not; this I should like to know. Tell me, 0 Death, thy secret. Can man escape from Ihy clutch ?"

Yama said : "Do not ask that On this point even the Gods of olden times had doubt. Verily it is not easy to understand it-subtle is its nature. 0 Naehiketas ! choose another boon. Do not press me on this point. I will give you sons, grandsons, gold, horses, dominions wealth, long life, fair damsels to attend on you, chariots, etc.

Naehiketas said, "These things are ephemeral. They wear out the vigour of all the senses. Even the longest life is short. I t is nothing when compared to eternity. Keep thou the chariots, the damsels, the dance and music. No one can be made happy by wealth. Give me the one boon, the only boon I seek. How maty man escape thy mouth ?»

NACHIKETAS 21

Lord Yama found out that the boy was a qualified student for the attainment of Gyana or wisdom of the soul. He told him how man might escape from the1 hands of Death- He said. " 0 Nachikatas ! just listen to me with rapt attention. I shall tell you the way to attain Immortality. Man is bouad by dssires. The desires are born of the senses. These bind the man to the wheel of birth and death. He must destroy desire and subjugate the mind and senses-This is the first step to be taken- The body is like a chariot; the senses are like the horses, the mind is the reins and the intellect is > the driver. The Atma or the Self is the Lord of the chariot- The sensual objects are the roads. The horses gallop after the objects of senses and carry the chariot with them, j They must be guided along the right pathJ He who has no discrimination arid whose mind is always uncontrolled, whose senses are not controlled, like the turbulent horses of a driver, does not reach the goal; but enters into the round of births and deaths. But he who has proper understanding, and whose mind is always controlled, has his senses

22 DIVINE STORIES

under control like the good trained horses of a driver. He reaches the goal from whence he is not born again. He reaches the end of bis journey, that highest place of Vishnu.

Meditate on the One, the Eternal, the Atman,, which dwells in the cavity of the

heart. Fix your rnind on the Supreme Self.

When all the desires and senses are destroyed,

""when the three knots of ignorance are broken, thep. you will attain self-realization or Brahma Gyarra or Immortality. Thus you may conquer Death. O Nachiketas, this is the secret of JDeath.

• . - • i • •

•

Tirs Atma cannot be found by the sensual or the *wcak. I t cannot be attained by arguments or discourse or study. The Self. • reveals Himself to him alone whom He chooss. The choice of the Self is determined by the purity and unselfishness of the life of aspirant.

Arise • Awake ! Having reached the Great Teachers, learn and realize the wonderful Atman. Like the sharp edge of a razor is

NACfflKETAS 2 3

path difficult to cross and hard to tread—thus

the wise say.

Nachiketas then having acquired this knowledge imparted by Yama and also the whole teaching about Yoga, attained Brahman or the Immortal Soul, having become free from passion, all impurities and death. Thus it will be with others also who thus know the nature of the Atman or the Immortal soul.

6. PUJA WITH TWO CATS

Raninath Misra of Cawnpore was doing Pooja of Lord Krishna in the morning. Two cats ate the Prasad that was kept for the Lord. Ramnath Misra tied the two cats to a post daily, that was in front of him, jand did P ooja- Bholanath Misra, the son of Ram­nath Misra also tied two cats in front of him in his Pooja room and did his Ppoja regularly in the morning. One day Ramnath saw two cats in the Pooja room of his son ;and asked his son, "Bholanath, why do you tie two cats in front of you ?" Bholanath replied,

24 DIVINE STORIES

"Venerable Father ! I saw two eats in front of you in your Pooja room, so I also tied two in front of me in my Pooja room. I thought that two cats must be tied in the Pooja room when I worship the Lord."

This sort of Pooja is done by several persons. The father does some sort of Sadhaua, worship or prayer or rites. The son also imitates the father to make people think that he is also religious and pious

You should have a proper understanding of the method of worship, the meaning of the verses you recite, the significance of the Mantras and rites, the benefits of Japa and worship. You should cultivate Sraddha, Bhava and devotion. You should have Puiichi or taste for God's Name. You should have a knowledge of the science of Upasana, Japa Yoga, Mantra Yoga and BhaktL Yoga. You should have a clear idea of the God and nature of God; You should have Vairagya. You should know how the Japa of Mantra produces its purificatory effects on the mind destroys Rajas and Tamas, fills the > mind with

PUJA WITH TWO CATS 2 5

Satwa or purity, and changes the human nature into divine nature. Only then you will-be highly benefited- Then alone you will have quick progress in the spiritual path. Do not tie two cats in the Pooja room like oar friend Bholanath. Enquire. Think. Cogitate.

Irreligious parents will have irreligious children. Parents themselves should lead a religious and pious life. They should be well versed in the science of Upasana, iVi antra Yoga, Japa Yoga and Bhakti Yoga. They should train their children in the spiritual path from their very boyhood in the proper manner. Then alone the house will be a Vaikuntha on earth. Then alone there will be peace, harmony, plenty and prosperity in the house, A life without religion is a dreary waste and real death.

7. RAJA VIVEKINATH

Dharma saves one from all dangers. Adharma brings about one's ruin and destruc­tion. If you practise Dharma while you are

• alive, you will enjoy prosperity here and here­after. Your fame will live long if you practise Dharma. If you practise Adharma you will meet with failures and miseries at every stage. Take for example the instances of King Yudishthira and Duryodhana- Every day we remember King Yudhishtira but no one thinks of Duryodhana. The mere mention of Duryodhana's name brings up disgust.

Great men of the past have become famous by their strict adherence to Dharma even at the cost of their lives- They counted their lives as nothing as compared to Dharma. See with what tenacity Harischandra stuck to Truth- He had to kill his own wife with a sword. He was prepared to do that duty without any hesitation. He did not think, "This is my wife. How can I kill her ?» On the other hand he thought " I am the keeper of the Smasan (cemetery). I t is the order of the king to behead this woman; may be -she is my wife or any one else, -1 shall do my duty-" At

BAJA VIVEKUSTATH 2 7

that time Lord Siva himself appeared and snatched away the sword from Harischandra. Such is the glory of Dharma and the Dharmisht as-

Dharma protects the person who sticks to it, gives prosperity and undying bliss hereafter-To illustrate this a small story is given here.

In the country of Panchanada once it was the custom to have a king for three years and after every three years was a fresh election and the people elected their own king. The custom was that the previous king, on the completion of the third year was taken in a grand procession to a river adjoining the city and was then drowned in it- But daring the three years of his rule he had the privilege to do anything and enjoy life in the best manner possible.

Those who were eager to have intense enjoyment of the senses, who did not mind death after three years came forward for election to the kingship of the country. Many years passed and once Vivekinath became the king of Panchanada in the usual way and was elected by the people.

28 DIVIN'E STORIES

Raja Vivekinath was very clever and dutiful- He thought " I should save myself after the period of ray kingship. I will not allow myself to be killed like my predecessors. I must find out ways and means of escaping and getting over this great ordeal."

One evening Raja Vivekinath went for a pleasure trip in a boat over the river in which the kings were generally taken for drown­ing. He crossed over to the other side of the river and found a very fertile land full of springs and places for new habitation- On return to the city he ordered his men to go to that new uninhabited land and live there happily. He sent 2,000 men to start this new habitation. These men slowly cultivated the lands, built decent houses, etc., and lived happily. Raja Vivekinath also built for him­self a decent place with all conveniences gardens, etc. He kept the matter secret from his ministers and supervised the work himself. Even his subjects did not know about the new habitation, the new palace, etc.

Three years passed. The day of ordeal came. The Raja was taken in a grand process-

RAJA VIVEKINATH 29

ion by all the subjects. The people saw in the face of the king an unprecedented joy. As usual stones were tied to his waist and he was drowned in the appointed place. The king had kept in his pocket a sharp knife. He was a good swimmer. He had practised control of breath also (Pranayama)- He took the knife, cut the knots that bound him to the stones and swam under water to the other shore. All his subjects thought he was dead. He went to the other shore. where people were waiting for him with rich presents of clothes, jewels, etc. He had previously informed them of what would happen and told them that he would reach the shore swimming under water and they must be all attention to receive • him. Raja Vivekinath was taken to Brahmapuri, his newiy constructed city where he lived happily for many years.

Friends ! You must be clever and thought­

ful as Raja Vivekinath. He was destined to

die. He knew it- He made preparations to save

himself. Will you also not practise Dharma,

Yogabhyas and Nama sankirtan and save

30 DIVINE STORIES

youTself from destruction ? While you are in affluent circumstances, prepare for a happy life hereafter. Then you are really wise-If you have one hunderd bungalows, plenty of riches, motor cars and everything at your command, if you weep bitterly at the time of death looking at your sins ,. your prosperity is empty and hollow. Children of immortality ! Get ready to meet Yama with a smile, and not with tears.

8. KILL THIS EGO

There lived in a small village a poor man called Grami. He was quite illiterate, and had not seen any big town or city. He onoe wanted to go to Bombay. A big merchant, Sahukar, belonging to the same village was in Bombay. He had a very big Factory, Sales Depot, bungalow and garden. So Grami thought " I will go to Bombay and stay with Sahukar. He is a very rich and generous man. He will also give me the travelling expenses." Thus ;

making up his mind, he left for Bombay.,

KILL THIS EGO 31

After full two days' journey he reached his destination. I t was summer and the train reached the station about 12 noon. I t was very hot- He had to find his way to Sahukar's bungalow after a good deal of search and enquiry on the way. As soon as he saw the Sahukar, he was immensely pleased- Sahukar recognised him as his old friend and greeted him very cordially, not out of any love for him, but merely out of his egoism, his pride. Sahukar's idea was that the poor man would go back to the village and would praise him and the way he entertained him.

Grami was much tired. He asked for a

hand fan. Sahukar said ' 'Why do you trouble

yourself ? I will just now put on the electric

fan," He did so. Grami had never seen this-

He was astonished and began to praise

Sahukar's skill, wealth and intelligence.

Sahukar was puffed up with pride and said

''This is nothing. I can do much more. You ,

wilL see later on." I t became dark- Grami

asked for a candle or lantern. Again Sahukar

32 DIVINE STORIES

said ''Oh, don't you worry about a candle. I will just switch on the electric lamp and it will give you light. So saying he switched on the lamp and there was dazzling light in the room. The poor man was again very much astonished to see this and again praised Sahukar. Thelatter's pride swelled up even more. At 8-30 P.M. Sahukar switched on the radio and it began to give forth the latest melodies and news of important events in India and the world. Grami had never dreamt of this wonder. This time he could not control himself and was full of praise for Sahukar's genius. Sahukar was bloated with pride; he became something like a football bladder over­filled with air and was about to burst. Blinded with intense pride, he went on saying " I can do this; I can do that. See how powerful l a m . "

• \ -

Suddenly, the electric current failed; there

was no light; the fans stopped and the radio

ceased its music. The poor Grami was dis­

mayed. He criedout,«Sethji,why baveyou done

\

KILL THIS EGO 33

:his ?" Sahukar was much ashamed and said that the electric current had failed and so all stopped functioning. Glrami said "All right. Let the lights go. Please put the fan on. Sahukar replied, "No, it can't." uAt least let the radio sing." Sahukar replied, "You do not understand electricity. Without it nothing will function. Grami said : "You were just now telling me I " can do this, J can do that, I am powerful and so on- Now where is that power, tha t* I 1 ? Please apply your "that power I" and light the lamp at least." Sahukar hung his head in shame and could not say anything.

Such is the case with all of us. We aie all full of egoism and say " I did t h i s ; I can do this ; I will do this" (Gita XVI-13 to 15). We do not realise the power behind which is working through all of our organs (Indriyas), without which we can do nothing- When that Power is gone, this body which is preserved with so much care and fed every day with delicious dishes, of which we are so proud, will only be burnt, buried or thrown into the water.

34 DIVINE STORIES

So be wise ; never boast of your body, intel­

lect, etc., and realize your real Self.

May God bless us all !-May we all realize

our Self by the Grace of Guru 1

9. MAYA AND HOW TO TRANSCEND HER

Two persons were walking along a riverside.

I t was the rainy season and the river was in

Hoods. A black bear with shaggy hide was

being carried away along the river. I t Looked

like a black blanket floating downstream.

They were tempted to take it out for

themselves.

Desire (Lobha or Trisbna) always lands

a man in troubles and miseries. Even Sri Sita

had to undergo many hardships on account

of the enticement of an imaginary golden deer.

One man stood on the shore and the other jumped into the water and caught hold of the "blanket." The bear was drowning. I t

MAYA 35

promptly caught hold of the man* Finding it impossible to pull the blanket ashore^he tried hard to get out of the bear's clutches ; but the bear would' not let him go. His efforts proved futile. The other companion cried from the shore ''Leave the blanket (he was still thinking that it was a blanket) and come away. . Why do you want to lose your life for the sake of a blanket ?" He replied, ' ' I am willing to leave the blanket, but, it is the blanket that is not "prepared to leave me. I t is holding me fast-" Thus, caught by the bear, the greedy man went to the bottom of the

river. . • •

This applies to all of us who are in the clutches of Maya. We run after Maya at first thinking she would be very pleasant, full of joy and sensual pleasures- Afterwards, when we have an inkling of her real nature, when we find she is troublesome, illusory, ever-changing, we want to get rid of her. Then she will not leave us; [ She has caught hold of us with an iron grip- So we are going round this wheel of birth and death.

36 DIVINE STORIES

We should be courageous, alert, real aspirants. Then and then alone can we get out of Maya by God's grace that is always waiting to descend upon us. Cry for help and that very moment you will get it ; only the cry should come from the very core of your heart, out of real thirst to get rid of Maya. We are yet clinging to Maya. We have only lip vairagya, to make others imagine that we are great Bhaktas. Our only aim is to acquire name, fame and money. Lord Krishna has made it plain in Chapter VII of the Gita (sloka 14) "This Maya is very hard to cross- But those who take shelter in me, always remember me, pray to me, can go beyond her-" Again He has suggested two ways of achieving this aim viz., getting above Maya; by Jnana (Knowledge) and Bhakti (Worship). Karma (Selfless service) is essential for both. Even the worst sinner can attain

s this goal, either through knowledge (Gita IV-36) or through Bhakti (Gita IX-30, 31). Jnana is a difficult path (Gita VII-19 and XII-5). Bhakti is easy of practice (Gita VIII-14 and XII-6 and 7). A man should not feel ashamed

MAYA 37

to be a Bhakta. He should not think it any way inferior to knowledge. Highest knowledge is synonymous with Para Bhakti. Lord Krishna has Himself said so. (Gita XI-48, 53).

In Bhakti also there are two varieties. Nirakar and Sakar. Of the two Sakar is the better for the vast majority. (Gita XII-2j. So all of us should adopt Sakar Bhakti, Kirtan, as our path, always remembering God and uttering His name, We should strive hard, do rigorous Sadhana to get rid of this Maya.

10- GANDHARVASENA

In the selection of rice you use your intel­

ligence and select the best quality of rice when

you^go to a shop. When such is the case even

in an ordinary worldly material affair how

much more careful you must be in your

Dharma. If you take by mistake a third class

rice by paying a high price how much do you

regret and repent. Even so if you lack in true

discrimination you will repent later on.

38 DIVINE STORIES

In a certain country there was a washer­man. He had a donkey which he loved very dearly. He named him Gandharvasena. One fine morning the donkey suddenly died. The washerman was drowned in sorrow- He lost all taste for food and gave up washing clothes. One of his well-to-do customers rinding him very morose asked for the reason for his sorrow. He began to weep bitterly. He could not find out the reason for his sorrow. When he press­ed the washerman too mUchhe said, "Gandhar­vasena died." "Who is Gandharvasena?" asked the newcomer. The washerman simply wept. The new-comer thought that Gandhar­vasena was perhaps some' saintly man. He also shared the washerman's grief, shaved his head and moustache and wore black dress. The news that Gandharvasena was dead spread like wild fire and every one carried away by the impressive name shared the grief bv shav­ing the head, and wearing mourning dress like the previous man. In one day the whole city put on a mourning appearance. The minister who came out for a walk in the street' found this sight everywhere and asked the people

GANDHARVASENA 39

what the matter was. They said "some great man, Gandharvasena has died." The minister also thought that he must also share the grief. Thus the news reached the king who also fol­lowed his siibjects and shared the grief. At ni<?ht when the king entered the inner apart­ments, the queen enquired the cause of his unusual mourning and the king narrated the whole story. The queen asked, "Is Gandhar­vasena your father or mother? Why have you shaved your head? Who is this Gandhar­vasena?" The king was brought to his senses, sent for his minister and questioned him. Even the minister could not satisfy the king. Then the subjects were summoned. In the open court the washerman was commanded to give out who Gandharvasena was. After great pressure the washerman sied that Gan­dharvasena was his own ass. The king put his head down in shame and all the subjects did the same. •

Therefore do not be foolishly led away into

blindly copying the actions of each and every

man you see. Use your discrimination before

40 DIVINE STORIES

adopting a course of action. Dharma is subtle. I t s real import is not so easy to understand. Any man's fanciful utterance or whimsical action is not to be impulsively imitated. Use your viveka and avoid disgrace.

Choose the right path by sitting at the feet of your Guru or by association with sages.

11. POTENT VEHICLES OF KNOWLEDGE

There is something peculiarly charming in

stories. The mind is elevated when it hears

soul-stirring stories with morals. Is there any

man or woman or child who is not interested

in listening to a good story? Panchatantra,

Mahabharata, Hitopadesa and Puranas contain

wonderful stories. Hindu Bishis, seers and

sages have taught philosophy through stories,

anecdotes and parables. They used stories as

the medium of spiritual instructions.

A lecturer or a Bhagavatar or Katha Vachak also introduces stories during his exposition. Only then the discourse becomes very interesting and charming. Only then

STORY OF A. SADHAK. 41

eople listen to their discourses with rapt ttention. The ideas also are indelibly impress-d in the mind when they are given along with istructive stories. Even Upanishads contain tories. Stories of Uddalaka and. Swetaketu lachiketas and Yama, Uma and Indra, Bhrigii nd Varuna, Maitreyi and Yagnavalkya, raufcama and Satyakama Jabala are well nown to you all. The highest Vedantic .philo-Dphy is narrated in the form of stories.

Only the so-called rationalistic thinkers f the modern world have aversion to stories. 1hey brush aside everything as myth and unkum. They want scientific proofs. Even rhen a scientific discovery is explained to nother person it assumes the form of a story.

There is nothing more interesting to a

hild than stpries. So also to a spiritual child

loral and divine stories are like drops of

ectar to appease bis spiritual hunger and

hirst. . _^____

STORY OF A SADHAK

Raraakrishna, a disciple of Sadhu Govinda-

am lived in Allahabad on the banks of the

42 DIVINE STORIES

Ganges. He was a good Sadhu. He practised Pranayama and Yogic Kriyas. H e ' used to do, Japa of Ram Nam 50,000 times and observe full fast on Ekadasi. He never took even a drop of water (Nirjal) on Ekadasis. H'3 practised Chandrayana and Krichchra Vrata four times. He knew the whole of the Gita by heart. Sometimes He delivered fine lectures on the Gita, Upanishads and BhagaVat.

But he had one serious defect. He was •very fond of eating hot "pakkodas".

. One day he went to the city and

purchased hot pakkodas and came back to

his Ashram. He closed the door and began

to eat them, He ate a few pieces. Somebody

knocked at the door. He at once washed

his mouth and kept the pakkodas in a box,

, locked it up and hastened to open the door.

One of his Gurubhais came there to get from

him a book on Vedanta for his study. Rama-

I krishna immediately gave him the book, came

back to his room, opened the box and started

eating the pakkoda. Again there was another

knock at the door. Ramakrishna washed his

STORY O F A SADHAK 43

mouth, kept the pakkoda in the box, locked it and then opened the door. One of his friends came there to clear certain of his doubts in Patanjali Yoga Sutras. Ramakrishna felt much uneasiness because the pakkodas were getting cold. He could not eat them in a hot state. An3d>ow he talked to his friend for a few minutes and tried to send him away as early as possible.

He closed the door again, opened the box and started eating the pakkodas with great avidity. Again there was a knock at the door. He was greatly upset, because he could not eat to his heart's content his delicious pakkodas. He forgot to put the pakkodas in the box and to shut the back door. He kept them outside and opened the door. A pilgrim came there to distribute some clothes. Ramakrishna was talking to him. In the mean­time some monkeys entered tiis room by the back door and took away all the pakkodas. Ramakrishna took the cloth from the pilgrim and came back to his room with great joy to eat. this .pakkodas; He thought that he could eat now without any interruption. To his

44 DIVINE STORIES

great disappointment he found that the pakkodas had been taken away by the monkey3. He was very much afflicted. at heart.

Ramakrishna wes doubtless a good Sadhu. He was a great Yoga Abhyasi and good lecturer but he had this bad trait or Vritti of eating the pakkodas-silently in a closed room without sharing them even with his own brothers who were living in the Ashram. He

I had a small, constricted heart. He developed his intellect but failed to develop his heart. That is the reason why he was not able to produce a deep impression on the; audience when he delivered lectures or on those persons with whom he came in to contact. He had no spiritual growth. He did not make any real progress in his Yoga Sadhana.

A noble heart is. a pass-port to enter the vast domain of illimitable bliss or kingdom of Moksha. You may d r a w ' 8 o z s . of mercury through the practice of Vajroli Mudra, you may talk fluently in Sanskrit, you may recite the whole Gita or Brahma Sutras and thrill the audience, you may retain the breath

STORY OS A SADHAK 45

/ through Khechari Mudra for three days and get yourself buried under the earth and yet you are

"nothing unless you possess a noble Jieart which is free from meanness of any sort.

Poor Ramakrishna ought to have done like this. As soon as he brought the pakkodas he ought t'o have distributed them first to the inmates of the Ashram before he started eating. Then there was no necessity for him to lock the door and eat them silently with a guilty throbbing heart and to feel uneasiness and discomfort at every knock of door. The monkeys also would not have removed the pakkodas. Because he had an agitated mind he forgot to bolt the back door. Anything that is done secretly is sin. He had not the heart to sit openly amidst his friends and eat the pakkodas. He had a crooked heart.

Renunciation of sense objects should arise

out of discrimination. If it is forced by adverse

circumstances, the mind will crave for it

secretly. Therefore renunciation or Sanyasa

should be Vivekapurvaka.

What is the use of studying Brahma Sutras,

46 DIVIDE STORIES

Upanishads and Yoga Vasishta and merely

repeating ''Aham Brahmasmi and delivering

lectures when one has no e'qual vision or equaJ

regard or equal treatment even in distributing

some pakkodas? How can you feel oneness or

identity with Atma, when you want to eat

everything for yourself without sharing it with : others?

You should nob be duped by simply hearing

one's lectures or demonstration of YogicKriyas.

Drawing mercury through the organ is as much an acrobatic feat as walking on a thin wire. You cm attain this by some simple practice for

, /some months. Developing heart or cultivating

jLnobility is a harder task than the practice of I these Yogic Kriyas.

Many such Ramkrishnas abound in the domain of Sadhus and householders.

Eradicate meanness of all sorts by practising nobility, magnanimity. Become a practical Vedantin. Share what you, have with others with a willing heart and then enjoy yourself. He who eats for himself is a great sinner. The Gita says, -The righteous who eat the remains

STORY OF AISADHAK 47

of the sacrifice, are .treed from ail sins; but the impious ones who cook food for their own sakes, they verily eat sin." Chapter III—13.

There is yet another moral for this story. The ignorant worldly man engages himself in the enjoyment of sensual objects forgetting God. He gets so much immersed in them that he entirely forgets death and one day to his great disappointment he is asked to stand before the altar of death leaving behind all near and dear ones. The monkay of the present story is death or time which deprives man of his belongings without even a short notice

m

May you all be free from mean traits and

undesirable qualities. May you all be endowed

with noble virtuous qualities. May you all

become practical Vedantins. May you all share

what you have with others and realise the oneness

or unity of all beings May you all recognise

the one thread-soul or common consciousness

which is the substratum of all beings!!

V

fy < ^ FAITH CAN WORK MIRACLES V ' . The Story of Sukesa

In days of yore, there lived in the city of Magadha a very pious and devoted Brahmin by name Sukesa who was well versed in the scrip­tures. He mastered the four Vedas and all the different branches of Veclic philosophy. He spent much of his time in prayers and meditation. He supported himself and his family by Uncha Vritti (living on alms or by collecting the fallen grains in the fields and the road side).

As years passed, his wife became pregnant.

He was always mindful of his devotional

practiced and cared little for domestic affairs.

His wife was a devoted and pious lady, who

assisted him in his spiritual progress. When

the time of delivery drew near, his wife told

him, " 0 lord! I expect a child in a few days.

Though I have requested you many times to

collect necessary things in connection with my

delivery you have not arranged for them. I

am alone in the house. There is none to help

me in my confinement. You are ever immersed

in the contemplation of the Lord. I t is very

difficult for me to compel you to 'do any service

FAITH CAIS WORK MIRACLES 49

to me. Therefore I pray that you may be pleased to leave me in my father's house where my mother and sister will attend on me nicely and I shall come back after two or three months."

Sukesa agreed to the proposal of his wife

and went with her to his father-in-law's house.

They had to travel a long way. On their way

they had to cross many hills and valleys full of

wild beasts. When they had hardly covered-

half the distance Sukesas wife felt tired and

wanted to take some rest. They both rested

under a banyan tree.

Within an hour Sukesa's wife gave birth to

a very beautiful son. She could not bear the

pangs of delivery and she passed away Leaving

the poor husband and the child to bemoan her

loss. Now the poor Brahmin was in a dilemma.

He had to cremate the body of his wife and

also to take care of the new born bahe. He

found that he could not accomplish both at a

time. If he kept the child in his hand he could

not collect fuel for the cremation. So he decided

to leave the child in the wild forest under the

/

5 0 DIVINE STORIES

kind care of the all-merciful Lord. He tore his thigh and with the blood that flowed down he wrote on a leaf the following verse.

*f$dSerf!rar. ̂ w ̂ ff% ^ r ^ f ^ 11 "Yena SuMikrita hamsa suJcoscha harilo h'iia;

Mayuraschitritha yena sa (e vrittim vidh&syafi."

"He who colourei the swun with the pure white colour, He who dressed ihe parrotin deep green, He who decorated the peacock with the attractive colour, He will take care of you, my child."

Snkesa placed the leaf under the child's

head and left for collecting fuel. He went into

the thick forest in search of fuel. But he could

not get any dry fuel suitable for the purpose.

He wandered long and came to the bank of a

lake. I t was midday. He took a bath in the

cool water of the lake and after performing his

ablutions sat for his midday meditation. He

continued his meditation for a long time for­

getting entirely all about his mission.

A herd of deer passed by the spot where

the child was lying. Impelled by motherly

FAITH CAN WORK MIRACLTSS 5 1

affection for the child a she-deer from the group of deer began to suckle the young babe. The rest of the deer observed the beauty of the child and stood all round forming a fortress.

By chance the king of the country passed

that way during his hunting excursion and

finding the herd of deer was attracted to

stop. As the king approached, the deer stood

fearless and gave way for the king to enter

•their midst. The king was surprised to find a

young child and the dead body of a woman

by its side. The king at once sent his

messengers on all sides to find out the person

who caused the death of the woman, leaving

the child helpless. The king suspected that

some robber might have killed her and taken

her ornaments, etc.

The messengers reached the lake and

seized the Brahmin who was seated

oross-legged." They caught him up and. took

him to the king in chains. The king charged

the poor Brahmin with murder and convicted

him to death. Then Sukesa narrated the whole

52 DIVINE STORIES

story and showed to the king the truth of his

statement from the inscription on the leaf he

kept near the child when he left for fuel.

The king verified the inscription. He fell at

the Brahmin's feet and begged pardon for his

thoughtless sentence.

The king then requested the Brahmin to give him the child as he was childless. The Brahmin agreed. The king arranged for the cremation of the dead body and gave Sukesa rich presents and left for his capital with the child.

Thus the Bramin Snkesa was relieved of all responsibilities. He became free. He em­braced the path of Niviitti Marga. the path 0i renunciation, practised severe Tapas and through constant meditation on the Atman attained Nirvikalpa Samadhi. *

Mark the wonderful faith of the Brahmin Sukesa. The all-merciful Lord takes care of his devotees and looks to their wants in a mysterious manner.

tfAITH CAN WORK MIRACLES 5 3

Develop unflinching devotion and self-surrender to the Lord. Repeat always the famous slogan of the Brahmin of Magadha and rest in peace even though you are engaged in your worldly activities. Lead an unattached life. You will attain God-conscious­ness and reach the state of immortality,.. He who recites this story daily before an assembly of devotees with faith and devotion and those who hear it attentively will attain God­h e a d . T h e r e is not even an iota of doubt in this.

STORY OF RAJA GOPICHAND ,

Amongst the various religious sects in Hindustan, the Hath sect had, in the good old days, a great following. Jalandranath was the head of this sect. He expounded the principles of this sect very widely. He possessed supernatural Yogic powers by practice of meditations^..---

One day while he was meditating, he received a divine message instructing him to

54 DIVINTS STORIES

go to Hallapattam, the kingdom of Raja Gopicband, and to initiate Mainawati, the queen mother, into the Nath sect by expoun­ding to her the philosophy. Rani Mainawati also received a similar divine message.

Rap, Gopichancl heard from his queen

Lomavati about the arrival of the Guru.

Lomavati was his favourite queen, and she

had borne him a son. She loved the king as

a man and not as a king.

Gopichand was a very dutiful son and revered his mother very much. The king was taking his daily bath and all hi.? queens were anointing him and washing him. While the king was at this ritual, his queen mother, Mainawati was watching. Mainawati had been initiated into the Nath sect only a few days back. So naturally, at the sight of the beautiful body of her son in all pomp and splendour, strange thoughts began to pass in her mind. "Human body is doomed to destruction. Even the beautiful body of my son will have to go the way of all things. What is the use of this struggle when complete

STOBY OF RAJA GOPICHAND 5 5

annihilation is inevitable ?" While this proces of thought was going in her mind, uncon­sciously tears began to drop from, her eyes and one tear-drop fell down on Gopichand's person. Raja Gopicband looked up, saw his mother weeping and rushed out abandoning everything. His first thought was to find out the caiise of his mother's grief and mitigate it instantly.

Ratankaur was the king's second favourite queen and was in every way the opposite of queen Lomavati. Ratankaur hated the queen mother for this disturbance. She was also inquisitive to find out as to what was going on between the mother and the son. So she followed the king and committed the worst crime, that of an eavesdropper. She over­heard Gopiehand promising his mother that he would become the discipe of Jalandranath. Naturally she was upset, for, would any woman like her husband to become a Sannyasi ? Being quick-witted, she knew that the only way to keep the king from becoming religious-minded was t o . poison somehow or other

5 6 DIVINE STORIES

the mind of the king against the queen mother and get Jalandranath removed from the palace. What better weapon could there be than circulating a rumour that the relation between Jalandranath and the queen mother was not that of a Guru and a disciple but was that of a worn in and a man? Being a queen, fabricating evidences was very easy. This rumour was spread and everything turned out as expected. The king was npset. Queen Lomavati advised Ratankanr not to poison the king's mind. Ratankaur turned a deaf ear to the advice and concentrated all her energy in destroying her enemies through the king.

Gopichand rushed to his mother's apartment and overheard some stray words from the talk of G uru Jalandranath. The king misinter­preted the conversation. His suspicion was confirmed by Ratankaur. Gopichand resolved to do away with Jalandranath. While Jalandra­nath was in a terrace the king carried him over his shoulders and threw him into a disused well. As soon as Jalandranath was

STORY OF RAJA GOPICHAND 5 7

thrown into the well, a Yogic message flashed through the space to Kanif, Jalandra's chief disciple.

Kanif was then meditating along with other disciples-on a mountain top. He alone could receive the message through his Yogic powers. He narrated to the other disciples about the trial the Guru was undergoing. All of them left for Hallapatam to rescue their Guru.

The king was restless- His conscience was constantly pricking him. Ratankaur was all the while appeasing him. Nothing could give

him peace.

Ratankaur issued orders to the soldiers not to allow any Sanyasi in the state. Kanif with the other disciples reached the border of the state when the soldiers opposed them. Kanif through his Yogic powers transformed all the soldiers into women and marched in. With the aid of Mantras he burst open the city gates and marched straight to the palace. Raja Gopichand was advised to flee. Being a true-blooded king, he abhorred the very idea, even thought he well knew the super-

58 DIVINE STORIES

human powers of Kanif. The king was ready to give fight. Kanif entered through the closed door of the king's apartment. Ran! Ratankaur seeing that she was about to be exposed, ran away. The queen mother Maina-vati bowed down to Kanif and told him that "he was his Garu Bhaini. Kanif knew the whera-abouts of Jalandranath but wanted to force the truth out of Gopichand's lips and make him repent. Finding Gopichand very stubborn, his astral body was invoked and made to confess the truth. King Gopichand admitted his crime and was forgiven through the plead­ing of Lomavati. Gopichand was then ordered by Kanif to be present near the well in which his Guru Jalandranath was thrown, with five of his stutues each of a different metal. The five statues were to represent live moral enemies i.e., passion, anger, pride, desire and jealousy.

All the subjects of the state were assembled

round the well when Gopichand humbled him­

self before Guru Jalandranath. He begged foi

pardon for the wrong he did under I mis-

KING HAEIPRIYA AND THE HALL 5 9

conception. The statues representing the moral enemies were all burnt to ashes thus destroying that particular human and and worldly failing of Gopichand. After Gopi, chand's purification, Jalandranath came out of the well and advised him to became a Sanyasi.

Thus Raja Gopichand, the great and mighty king, a living husband and father and a dutiful son renounced everything in search of God and Truth and became a staunch disciple of Jalandranath.

KING HARIPRIYA AND THE HALL

Once the famous King Haripriya of the Panobalas built a very attractive and spacious hall for conducting religious discourses and assemblies of the people. There was a beautiful garden, and a lake of crystal water attached to the hall.

Haripriy a announced the opening of the hall and all the subjects assembled at the appointed time. The hall was packed to suffocation. The king was seated in his Durbar. When all people assembled he rose amidst cheering crowds to address the audience. He

60 DIVINE STOBIES

communicated to the people some important affairs of the state He then called for com­ments form the people regarding the construct­ion of the hall. The king said that he would modify or rebuild any particular defective portion of the hall which the audience wold point out.

Every one examined the hall well but could not find any defect in its construction. They said that the building was built by an expert and they dared not give any suggestion. Then from amidst the crowds came forward a half-nude Sadhu and said to the king as follows; " 0 king! There are two defects in the hall which in my opinion is beyond correction. I am really sorry for it when all of you are immersed in its beauty .:> The king requested the Sadhu to tell him about the defects. The Sadhu said, " 0 king! This hall will be subject to the ravages of time and one day it wi il be raised to the ground. The skilful engineer who built this hall will pass aw|yji|j^QtnlJ future generation some hundred years hence., will not know of even the existence of the hall and that of the architect."

POWER OF SAT SANG 6 1

The woids of the Saclhu shed a flood of light on the clouded understanding; of-the king who was deluded by his own glory and the greatness of the hall.

Everything that is created has to meet

with destruction. There is no escape from the

clutches of death for any creature. Nothing

is permanent. Not even the broken pin will

follow you when you die. The physical body

which you brought into the world with you,

will have to be left behind. Wake up ! Friends,

open your eyes now. Strive for liberation and

attain Godhead.

POWER OF SAT SANG

Story of a lady

Once the famous poet Tulsidas who wrote the famous Ramacharitamanas was walking along a crematorium on the banks of the Ganges. There he saw a young lady well dressed wearing plenty of ornaments, weeping by the side of the dead body of her husband. As

S2 DIVINE STORIES

soon as she saw Tulsidas she got up, paid him clue respects and requested him in a very pitiable mood, ''Revered sage! bless me and show me the path to follow my husband to heaven"

Tulsidas replied, " 0 blessed lady ! Does not this earth belong to that Lord who created the heaven world also? " The lady replied, " I desire not heaven but I want to remain by the side of my husband wherever he may be.-1

Tulsidas smiled. He said, " 0 gentle lady! Go home. Do not grieve. Thy husband will come back within a month." Hearing these nectar-like words of the saint, the lady was much pleased and returned home fondly expect­ing the blessed day when her husband would come back to life.

From that day onwards Tulsidas went to her house in the evening hours and began to give sermons on the deep mysteries of devotion to God. Gradually her heart was filled with the love of God. She developed a disgust fox-worldly enjoyments. She considered Lord Rama as her real husband and cherished Him alone in her heart.

A TRULY LOVING HEART 63

When tho month was about to be complet­ed a friend of the lady approached her and asked, "Have you got back your husband whom you were expecting so eagerly ?" She replied, "Yes." Then her friend asked her where lie was. Then she kept her handjQflJfaflaw""" heart and said, "He has seated himself in my heart and we have become one just as water becomes one with the milk..'5.....

Weep no more for death of relatives, weep for the Parshan of the Lord. He will give you His Darshan and wipe off the tears of your eyes.

A TRULY LOVING HEART •

Story of Swpriya

Once in Sravasti there was a great famine. Then Lord Buddha addressing his disciples asked " 0 my beloved disciples ! Amongst you who will take up the responsibility to feed the hungry ?"

Then banker Ratnakar lending before the Lord said, "Whatever money I have with me

64 DIVINE STORIES

is quite insufficient for feeding the hunger-stricken people of Sravasti. Th« money which I have will be a mere drop in the ocean and it cannot satisfy the demands of even one percent of the affected population."

Then the famous Jayasena said, "Such a

noble work I would have myself undertaken

till end ox my life, but I do not possess the

required articles of food."

Jamindar Dhammapala who owned thou­sands of Bigas of land then spoke, "Due to want of rain all my crop has dried up. l a m unable to pay even the land revenue for this year."

Then Supriya a poor girl stood up and said with great humility, "My Lord ! I shall take up that responsibility on myself." All the disciples were wonderstruck and questioned Supriya, how she could feed all the hungry persons of the town. Supriya said, " l a m the poorest of all of you. I have myself to beg for food sometimes: The fact that I am poor is itself the source of my strength. I shall come

STORIES FROM RAMAYANA 65

to each one of yoti taking my broken begging bowl to beg for food to feed the hungry souls. Whatever I get by begging in their name I will feed with great joy."

Mark the spontaneous spirit of service of Supriya though poor, though placed in a degraded position in life. What is wanted is a truly loving heart with the spirit of service bubbling forth from every pore of the body.

STORIES FROM RAMAYANA a. Anusuya

She was the wife of Atri Rishi. She was

famous for her chastity. She was devoting her

life to great penance.

When people were suffering immensely from

ten years' drought, she created fruits and roots

and even caused the Ganges to flow in her

Ashram by her Yogic power. Once Sage Mandavya cursed the wife of an

ascetic saying that she would turn a widow as soon as the night would be over, but Anusuya rendered one night long a« ten nights, by her

spiritual power. A chaste lady can work wonders through her

power of chastity. She can move the three worlds. „.,.">

(5(3 DIVINE STORIES

b. Ilval and Vatapi

Two formidable Asuras named llval and

Vatapi, used to live in the Dandaka forest.

They used to kill the ascetics and Brahmins.

Cruel Ilval assumed ^the guise of a Brahmin.

He used to invite in Sanskrit the Brahmins to

the Sradha ceremony and feed them by cooking

his brother Vatapi, who assumed the form

of a sheep.

When the meal was over Ilval shouted

aloud. "Come out Vatapi.1' Vatapi too, bleat­

ing like a ram, came out by tearing the bodies

of the Brahmins. Thus they killed many

Brahmins.

Once Agastya, at the request of the gods,

ate Vatapi. Ilval invited Agastya to the Sradha

and gave him food. He cried out as usual

"Come out Vatapi." Then the wise Rishi replied

with a smile, "Ilval, your brother in the form

of a sheep, has gone to the abode of death

being digested by fire; .so he cannot come out"

STORIES FROM RAMAYANA 67

c. Sita's talk to Rama—Story of an ascetic

Contact with a weapon is the cause of a change in the nature of wearer as contact with lire is the cause of a change in the nature of a substance. Because of my love for you nay lord, and your regard for'me, I remind you, but I do not teach you.

Formerly a pious ascetic was engaged in

divine meditation in the calm recesses of woods.

Indra, in order to disturb his meditation, once

appeared in the guise of a warrior and kept his

sword as a trust with the ascetic. The ascetic

then in fear of the violation of the trust, used

to wander about in the forest with that sword

in hand, even when he went to gather fruits

and roots. From this constant carrying of the

sword, the ascetic gradually became cruel and

at last gave up all religious meditation and

became engaged in the killing of all creatures.

This story I have related to you just to ill­

ustrate that as fire produces change in the fuel

contact of arms too brings about a change in

the human mind.

68 DIVINE STORIES

(The aspirant must be very careful]. Mark how the mild, merciful ascetic became a cruel man. There are a thousand and one snares and pitfalls, particularly for the Sadhaks. If they are careless they will share the same fate as that of the ascetic. Maya plays havoc in a variety of ways. You must always be vigilant and alert. You must not think that you have reached the highest water-

. mark in Yoga or spirituality by doing a little spiritual practice and getting a little experience. Just as the rubber ball rolls from one step to another in a stair-case and reaches the floor in a se­cond, so also you will have the downfall

' within the twinkling of the eye, if you are careless and if you do not observe all the precautions and instructions that are mentioned in the Shastras ; and imparted by your Guru, or preceptor. If you have your own ways on accunt of your pride or obstinate nature, or self- assertion, you will soon meet with destruction).

THE BTJLLOCK-CAET DKIVER 6 9

THE BULLOCK-CART DRIVER

Brahma the Creator "writes out" "on the

crown of the head" of each one, one's life-

forecasts. The broad outline of the shape of

things, to come is there. But practically no

one is able to remember what Brahma wrote

on his head! : : ' .

I t happened long ago that a young man,

.the son of a bullock-cart driver, suddenly

recollected what Brahma had written on his head

before his birth. He had an intuitive flash. He

recapitulated Brahma's words: "Bulls will

provide your livelihood."

His father, the bullock-cart driver, was

getting old ; and the son took over the father's

business, He would ply the cart all day and

return to the house in the evening, completely

exhausted, ; with a paltry four and a half

annas, the day's earnings, of which two annas

would go to the toddy shop and the balance

would have to be shared among the five, his

parents, his wife, himself and his son. In those

days living was not so costly as it is now.

DIVINE STORIES

One evening the young man got a brain­

wave. He felt wretched at the thought that

inspite of such hard labour day in and day

out, he had merely to drag on an impoverished

existence and could hardly keep his own (and

his family's) body and soul together. He remem­

bered Brahma's words: "Bulls will provide

your livelihood." He made up his mind. That

evening he auctioned the bulls and the cart !

They fetched him Rs. 20. People were amazed

, that he parted with them so easily for Rs. 20,

though they were in fact worth more than Rs.

150. But they did not know what he knew!

He ran into the bazaar and purchased sweet -meats for his son, saree for his wife, and clothes for his parents. He held a feast that night in his house. He did not tell any one at home that he had sold away the very means of his livelihood! The money that he had got out of the sale of the bulls and the cart, he had spent, before he retired to bed that night! "Bulls will provide your livelihood," he muttered to himself and dozed off.

DO NOT COMPLAIN 71

H e awoke in the morning and went to the shed, reflecting over Brahma's verdict "Bulls will provide your livelihood." He had sold the bulls and the cart away ! To his great astonish­ment, he found two fine bulls and a cart in the shed I He understood that Brahma's words could not be falsified. '

DO NOT COMPLAIN

Once upon a time the mosquitoes held an eventful conference among themselves. The elders and the leaders delivered fiery speeches protesting against the heartless tyranny they had to endure at the hand of the Wind-God, Vayu, who tormented them, drove them hither and thither, dispersed them and scattered them.

"What sin have we committed" asked one of the speakers, "that Brahma should create lis so helpless against Wind? Why should Brahma endow Wind-God with this autocratic power over us ? We should send at once a deputation to wait upon Brahma and to lodge a complaint."

" I t is of the utmost urgency," bewailed

72 .DHINE STORIES

another; ,'.'.for it is our duty to place before Brahma the havoc caused by His own partiality. No doubt He has provided us with a fine but very strong probe with which we are able to pierce the human skin and drink blood; but even the bugs are so provided ! And compare our pitia­ble plight with the glorious privilege which Brahma has conferred on the bugs ! The bug reposes in a cosy corner of man's bed itself. When he is fast asleep, it bites him unawares and without the least injury to itself, drinks blood. I t has the power to know when the human gaze has detected its presence. I t is endowed with the intelligence to lie quiet like the dead and thus escape punishment. But we are deprived of any. such protection. I t is, therefore, obvious that, when Brahma created the Wind-God to molest us, He was wanton in His mischief. Let us, then, proceed to Brahma straightway and vehemently protest against this injustice." , -•• r -! ti •'; ,-y ;: ;

; • ' ; • . • : • • > ^ ••• -• v . . } • • , • • . , , : , v ; ; , ; - . - , 7 v • • , ' ,

- So they went to Brahma and argued their case. Brahma patiently heard their plaint. "Dismiss the Wind-God forthwith," declared

DO NOT COMPLAIN 73

the mosquitoes | Brahma thought within him­self: ' 'What short-sighted creatures these are ! Wind-God is the carrier of the Vital Air to all creatures. Even they cannot live without air; and, yet, such is their hatred that they are ready to court their own ruin in order to wreak their vengeance on Vayu. Like the foolish man who was walking along a forest-path on a dark night with a lantern in his hand, and who, when he noticed another man, without a lantern, following him and benefiting himself by the former's lantern, promptly put it out and walked in the dark! Can foolishness itself be more foolish?"

Brahma turned to the mosquitoes and said:

"Well, I have heard your charges against the

Wind-God. Justice requires that both the

parties to a case should be heard before a

judgment is pronounced. I shall call the Wind-

God presently and hear him. Please wait. I

shall certainly set matters right."

Brahma called upon the Wind-God to appear before Him. At the very • approach of the Wind-God the mosquitoes were swept away. They disappeared!

74 mVJNE ST0E1ES

"Yes, ray Lord!" said the Wind-God.

r;Nothing particular, Vayu. I only wanted

to ascertain if your are doing your duties

properly."

"Yes, my Lord 1 By your Grace, I have been able to greatly reduce the incidence from malaria and other diseases which are carried by the mosquitoes. I prevent them from harming human beings by carrying them away. I give them a free-lift on my shoulders to marshy places, filthy places, where they can live in peace and joy. My Lord! Thy Blessings of Protection are showered upon all equally. I am Thy humble instrument."

"Very good. Sarve Bhavantu Sukhinah."

God's ways are mysterious. He is the Father and Supreme Benefactor of all. Under­stand His ways. Surrender to His will. Live in peace. Never complain.

KILL THE EGO, GOVERNOR

The Governor of a big state in Europe was addicted to every sort of vice. He had enormous wealth. He enjoyed aJl the comforts that materia) lite could afford. When any one pro­tested against his actions he would bribe him and thus shut his mouth. No one was safe. The chastity of no good-looking woman was safe.

In course of time, his energies were drained. His youth wore away. A part of his oonscience started pricking him. There was terrible re­action. He was on the verge of becoming mad. He wanted to commit sujcide. The Lord graci­ously put into him a good idea. He went to the head of the local Cburch.

"Father! 1 want to commit suicide!"

"Why, brother! You should never think like that. Life is God's property. You have no right to dispose of it. Tell me, why do you feel Jike that. I will surely help you."

.

"No, you cannot. I am a great sinner. I will confess before you now; as it is too late to save

76 DIVINE STORIES

me. I have committed all sorts of sins. Now, pray forme, so that I might have a peaceful death."

*'I will save you. God is our Merciful Father. Take heart. But will you do exactly as I ask you to do?"

"Bah! you think I can be saved? Sure: I will obey you to the letter. What do I lose?"

"Go to the Church every Saturday. Stand outside the gate. Bow before every Church-goer - b e he man, woman, child or even dogs and donkeys that pass by. Say to every one 'please pray for me i n ^ Church. l a m a very evil-™<*ed man.' Will you do this?"

The Governor was bewildered. How to bow before his very subjects and plead like this? Anyhow, as he was in despair, he agreed to do as mrtruoted by the Priest.

p l e t d v T ' T ^ ^ S ° : h l S e ^ 8 m was'ocmi.

earth ' a 8 a ve r i t«-ble God on

. •

- • - ' - * v .

SUBTLE WAYS OF MAYA.

Yogi Mahendra Giri initiated his chela, Prakash Chaitanya, into the mysteries of Yoga, "Prakash ! Beware of three things—Kamini, lyr Kanchana and Kirti. Be as far away from them f T as you can. They will pull you down from the heights of Yoga into the depths of Samsara in the twinkling of an eye. Mind has mysterious powers. Mind is only another name for Maya! Mind's ways are subtle. I t will dupe you with­out your realising what has happened. You should be ever vigilant, ever cautious and never leave one little loophole for mind to work its havoc. 'Never say But ' Then there is danger.

Prakash prostrated before Mahendra Giri , and left his presence. "Gurudev is right. I shall not remain in this village even. I shall proceed one mile northward and seclude myself in the jungle there. There I shall practise rigorous Sadhana. No evil will be able to approach me."

Prakash went on with his Sadhana in right earnest. One morning when he was cleaning

78 DI \ INE STORIES

his utensils on the banks of the river, he found that as he removed some mud from the banks, something glittered from beneath. He pulled out some more of the earth. To his amazement he saw there a treasure of precious stones! In­stantly his Guru's words came to his mind. He reflected: "Gurudev told me to be careful about wealth. I do not want this treasure. I have nothing to do with it. But, if I can get a temple built with the help of this wealth, Gurudev will be pleased. He can hold his Satsang there: many people will be benefited. All right: I shall not touch it. I will try otherwise to make use of it."

He consulted some building contractors. They were ready to build the temple. "But, what about the money?" Prakash replied: "Come with me. I shall show you where the money is." He took them to the place of the treasure. "Here it is. Now commence your construction work."

Cunning people they were. They thought: ''If only we could get rid of this foolish Sadhu, we can enjoy the wealth as we like". They quickly caught hold of Prakash, bound him

SUBTLE WAYS OF MAYA 7 9

hand and foot and threw him away in the forest: they decamped with the treasure.

Prakash thought within himself: "Gurudev was right. If I had not yielded to the subtle temptation for possession of that wealth and using it, I would not have come to this state! I will go far away from here, into the very inte­rior of the jungle where no temptations can assail me".

Some passer-by let Prakash loose. Prakash ran into the forest. There he resumed his spiritual practices more vigorously.

One morning one beautiful maiden ap­proached him. She appeared to be in great distress. She made obeisance to Prakash.

"What do you want, my sister?"

"I came here in search of you. Now my heart's thirst is quenched by your very sight".

"How do you know me?"

"'You are my husband ".

"Oh no no ! I will never even look at you:

no, not at any woman. My Gurudev has strictly

80 D3V3JNE STORIES

warned me to be careful about women. Get away at once."

''Swamiji ! I do not want to pull you down from Yoga. I shall merely serve you, cook your food for you, keep your Kutir neat and clean and help you. Please allow me to stay here."

"No, no. You should leave at once. Or, I shall leave this place."

The lady left the place: but from tha t after-*

noon she would regularly visit the Kutir, clean >;,.,.' it nicely and go away before Prakash returned.

Prakash noticed that someone was cleaning the Kutir, but kept silent. In course of time, the lady would remain in the Kutir for a few minutes after Prakash had arrived and then leave without a word. Later still, she used to bring him some edibles. Gradually the acquain­tance grew. Prakash thought: " I now know of her good intentions. She does not mean to spoil me. Why should I deny her the privilege of serving a Mahatma? I shall also have more time to meditate".

Without his being conscious of it really, the friendship grew into sexual love. A child was

SUBTLE WAYS OF MAYA 8 1

bom to her of Prakash. Another, yet another. From the heights of Yoga Prakash had been led away into the very depths of Samsara in a few years, without his realising it !

This thought flashed into his mind one morning. *'Ah me! I. am lost: I am lost! Guru-dev was perfeetly correct. I must run away now. I must hide myself somewhere."

; He abandoned the family and ran away into very thickest jungles. He restarted his prac­tices. He regained his lost foothold on Yoga. He acquired some Siddhis out of Mantra Yoga Sadhana. One day a poor man approached him in great agony. He had not taken food for many days. Starvation and disease troubled him. Prakash felt pity for this poor man. He pulled out a hair from his beard, gave it to the poor man and said; "This will give you food". The poor man kept this hair in a box: next morning he found the box full of coins! Prakash's fame soon grew far and wide. People came to him in large numbers for help. Prakash also felt: " I shall not expect any reward from them. I shall preserve my vairagya strictly.

82 DIVINE STORIES

But what harm is there in helping people out

of their distress?"

There were too many people around him one morning. Everyone clamoured for a hair out of Prakash's head and beard. Prakash was unable to comply with their request. People grew restless. They started pulling out the hair from the beard and the head ! In great pain Prakash yelled. But it was of no avail. Bleeding profusely from every pore of his skin, Prakash lost his consciousness. Later he re­covered. He found himself alone. He reflected again: "Gurudev is right. If I had been away from this fame, I could have saved myself all this horror!" He ran away into the very heart of the jungle and there went on practising his sadhana, observing Akhanda Mowna.

B.A. OF l.UCKDJOW 83

B. A. OF LUCKNOW

A very young enthusiast felt that he should impress every one by hia erudition: ao he always kept a few bulky volumes with him and pretended, to read them. But as a matter of fact, he could not read half a page of English. He bad put on a successful show and every one thought that he was a Graduate.

A neighbour one day got a telegram. He could not read it. He ran to this young psuedo-graduate and requested him to read the tele­gram for him. The graduate felt that he was caught! But he was very resourceful. He thought seriously within himself: "what shall I do now?"

He asked the neighbour: "From where does this telegram come?"

"From Calcutta." "Oh! That is why I am not able to read it.

I am a Graduate of the Lucknow University." The poor neighbour went away. Similar is the case with some of the spiritual

cheats, too. They know nothing about the subjects in which they pretend to be most conversant. But they have a good lot of cunningness. They somehow escape even when they are cornerd by inconvenient questions. Beware of them!

£4 DIVINE STORIES

AN EASTER GIFT !

Joseph Barman had a roaring sale of wines

at the bar. He bad minted money by trading

on man's weakness.

He was very bard-hearted. If he gave any

one even a penny, he would extract a pound-

worth of work from him.

James Rmdhart was Joseph's cousin. He

was very poor. He used to get one pound a

month from Joseph. In return he used to work

for Joseph like a slave.

On the eve of Easter James got his pound from Joseph. He went out in great joy, to purchase sweats for distribution to every one.

Joseph was drunk and was dozing off in his

bed room. He felt some strange person by his

side. He called Joseph. Joseph rose. But his

body lay where it was. Only his astral body

g o t u p . . ; • • • • : ' / • • - • •' - ' • . •

: The strange person was Joseph's guardian

angel. I t led him to William Poorboy?s house,

first. This William was an old chum of James.

He was too poor to celebrate Easter. ; He had a

AN EASTER GIFT 85

large family. James found this out: and his kind heart impelled him to distribute sweets and other presents to William's children. All of them were overjoyed at this act of kindness. They praised James Kindhart. They kissed his hands in gratitude. They danced all about him. James too was blissful in their company: and he altogether forgot at that moment the drudgery of a month's slavery which could fetch him that money.

Then the angel led Joseph to the Church where the feast was held: every one was in a devout mood, praying to the Lord. He could not enter the Church because he had a black aura around him and the angels who guarded the Church-gates would not allow him in be-cause he had the devil in him. He wanted to run back to his body. The angel disappeared. He

entered his body and woke up.

He recollected all that happened in the astral plane. At once he snatched the money that he. had in the cash-chest. He ran to William's house. He gave him and James large suims. He went to the church and prayed with tearful eyes. All people were surprised. They

86 DIVINE STOBTES

<

thought he was crazy. He stopped the bar busi­ness. He constucted a Church. He was praised by all.

OH ! MY WALKING STICK !

Seth Girdhari Lai was swimming in the Ganges. He noticed something floating at a distance. He rapidly swam up to that place. J t was a walking stick-very nice stick. Perhaps somebody had unconsciously dropped it down abridge.

1 Girdhari Lalji took up the stick and began \ to swim back ashore. Midway he was caught

in a whirl and in an effort to extricate himself v- from the whirl he lost the stick.

He swam back to the shore and began to cry aloud, lamenting, beating his head and pulling his hair. Soon a crowd began to collect around him. A Sanyasin enquired i what the matter was.

"Oh Maharaj ! What,shall I tell you ! I have lost a treasure/ I have missed my walking stick in the Ganges."

f

"Your walking stick ? I saw you coming to the Ganges; and you did not have any walking

OH ! MY WALKING STICK ! 87

stick!"

Then, weeping, crying and lamenting Girdha-rilal narrated to the Sanyasin what all had happened.

''Oh fool ! How do you call that "My" walking stick ? I t was floating along the Ganges : and it is now floating along the Ganges. In the middle you just laid your hands on it. Who asked you to do so 1 And because for a couple of minutes you were holding it in your hand, you have acquired the right to call it your own?"

Every one laughed at Girdhari Lai's ignorance.

But there is nothing to be laughed at. Every one in the world is more or less in the same category of ignorance. Nothing man brought with him:, nothing will he , take, except i the Samskaras that he forms during his / * life here. Wife, son, wealth, name, fame—all/ will leave him one day ; they came to him by accident of birth. Man .claims "Mine-nessw on account of this momentary contact. That is the cause of his suffering. The moment wisdom dawns in him and he renounces everything, he is free and peaceful.

ALL ENJOYMENTS ARE ULTIMATELY PAHNFUL

In a forest there lived a saint. His fame

spread far and wide. Many people flocked to

see him. Knowing this a king also went to see

him.

The king offered a pair of embroidered shoes to the saint as a token of bis love and reverence. The saint said: " 0 king, I do not want your costly shoes. I am quite happy without them. They are so attractive that one may steal them. I will require a watchman to guard them."

The king entreated, "I will supply you with

a guard."

"With this pair of shoes, the people will laugh at me if I walk on foot. I will require a a horse to ride upon", said the far-sighted saint.

The king said : "I shall supply you with a horse." The saint added that he will require a bungalow for himself, his horse and horesman.

The king assured : " I will give you a good bungalow."

ENJOYMENTS ARE PAJNEUL ! 89 «

The saint said: "If I have a bungalow, I may require a woman to entertain me." The king , promised to provide even woman.

The saint said : " I shall have children then!"

" I shall supply you with servants to look after your children : you need not worry," said the king.

The saint questioned the king: "Who will weep if the children die early ?"

The king said : "None, but you will have to do that weeping yourself ?"

. The saint remarked : " Now here in the forest, I am always happy and jolly and fti?e from all anxieties: so, I do not like either to weep for the children *or to take upon myself so many worries. Please, take back your shoes. "

This conversation between the king and the saint clearly indioates that all enjoy­ments ultimately lead to pain and distress. A desire even for an object will land you in the kingdom of countless woes. All things of the earth are generative of pains: every

" 9 0 DTVINE STORIES

mundane object is the womb of all sorrows. Of what avail are the possessions of the world? They cannot give you the p^ace you era we, the satisfaction you need and the bliss you long for.

THE LEAST BURDEN !

" Oh Lord ! They all say you are Merciful, Just and Kind to all your children alike.

V Yet, you have made my neighbour a million-naire and me a poor man who has to work day and night for the daily bread. What sin have I committed ? Why should you not make me also a millionnaire ? " prayed Jack Brown. He , was positively jealous of his neighbour James Milford, Mana-

•ging Director of Red Wine Inc.

• / v\ He prayed and prayed : he dozed off into l\A a slumber.

" Wh<D are you ?" he asked. • . -

H I am your protecting angel. Come with me."

He was led through beautiful vineyards,-gardens, streets,of palaces, golden roads-and

tSHE LEAST BURDEN } 91

they at last arrived at a huge yard where were strewn crosses of different varieties. Some were of diamond, some of pearls, some of gold, some of other precious stones and metals, some of iron and some wooden, too.

" Pick up any cross you like. Then climb the steep hill. Carry the cross with you. When you reach the top of the hill, you will get a wealth of the same material of which the cross is made. Now I am going. I shall await you at the top of the hill. Go ahead,

and make your selection." •i

The angel rose up the hill.

Jack was dismayed. He gazed for long at the beauteous collection of crosses. The dazz­ling diamond crosses arrested his attention. Gold roused up strange ambitions in his heart. He ran to the best diamond-filled cross. He

, tried to lift it lo ! it was too heavy for him. Bah! He dropped it. Then he tried the golden one. That, too, was very heavy. How to take it up the hill ?

He passed from cross to cross. He came to

92 DIVINE STORIES

a wooden cross. That was light and beautiful. He took il; and ran up the hill. The Angel greeted him.

'' Oh ! You took only a wooden cross. What a shame: that is probably because you are a carpenter fond of wood ! "

"No , no. I did want to take the diamond cross. But it was too heavy! I could carry only this. I t is so light."

"That is very good. If you had «arried the diamond cross, you might not have reached the top at all! I t is the same in the world. Your res­ponsibilities are much lesser than those of the millionnaire. You have not so much scope for committing sins as he has. I t is a blessing to be in your position. Grieve not. Rejoice wherever God places you. He knows best. God bless you! "

The Angel disappeared.

Jack woke up. He felt a supreme peace

within himself. He was satisfied.

IMPORTANCE OF GURU.

Old Kishor Lall was dying. He had several sons, eldest among whom was Chandu Lai. The boys belonged to the Twentieth Century: and the wise Kishor Lai had, therefore, dug up the ground in she courtyard and preserved lakh of rupees there to be used in emergency

which he knew would soon arise due.to the wasting habits of the children.

On his death, the boys felt free to squander away the properties. Soon they fell in want. They wept bitterly. They emptied the father's iron safe. To make sure that money was not left inside the old man's account books, they made a thorough search also.

To their great astonishment and relief, they found a chit among their father's papers: *' I have left one lakh of rupees in the dome of the family-temple. Take it on Chitra-Poornima Day at 10 A.M. n The youngsters jumped in joy-

They thought that the old man was super­stitious and so had laid down the date on

94 DIVINE STORIES

which the treasure should be recovered. They

ignored it. They began to pull down the

temple dome. To their great disappointment

they found nothing.

Again, they wept bitterly. They as a last resort approached their uncle and narrated all that happened, ending up with a request for some money. This old man was thoughtful for a while, took the chit left by Kishor Lai and perused it deeply. "No, no. This cannot be wrong. You have misunderstood it. Now reconstruct the temple dome as it was pre­viously with the help of the blue-print. Then come to me on the appointed day for the money. Here are Rs.3,000 for the dome construction."

The boys could not understand anything. Anyhow, in sheer despair, they had no other alternative. They constructed the dome once again. Every day they worried their uncle for money. But, he put them off saying: come on ehitra-Purnima at 10 A M. Not before that. The day arrived. At exactly 10 A.M. the uncle arrived on the spot and asked the boys to dig

IMPORTANCE OF GURU 95

up the earth at the place where the shadow of the temple-dome fell. They did so and found the treasure !

The uncle then explained: "You did not have the subtlety of thought to understand the significance of the date and time given in the note. You thought that he had mentioned them without any real purpose ! Now, be careful how you use the money. Become wise: learn tjhrough your own experience. Be prudent men : live wisely: lead the Divine Life and enjoy perennial joy, and eternal peace. May God bless you ! " . : :

The story illustrates . how the scriptural tests are misunderstood by Sadhakas without the aid of a Guru. ' Several expressions occur in the texts which have an inner meaning not apparent at a cursory glance. Only the Guru will be able to throw light on these points and clarify their real meaning •; . •

Equip yourself with the Four Means. Have a burning desire to realise God. Then resort to the Feet of a Sage. Hear the Truth from Him. You will rea Use the Self in a second. .

ON ALL FOURS!

( Glory of Self •'punishment)

There was no one in all history like Robert, the murderer. Robert would murder any one for even a penny. No day passed in his life on which he had not brought down the head of one man ! He used to hide himself in a cave which was on the banks of a holy river. After murdering his victim, he would take a plunge in the river, and then go and hide himself in­side the cave. He even thought that his sins were washed away by the plunge !

One day he murdered pious John, the brother of the local Church-priest. John was very poor. At the time of the murder, John had not even a penny on him. Robert dis­covered this only after the murder. He was remorse-stricken. He went inside the cave, after the usual plunge.

Lo ! There was John's spirit looming mena­cingly over him. Good Heavens !! The others too : all the victims that had fallen a prey to his dagger were there. Robert ran out for life.

97 ON ALL FOURS !

He could not think of where to go for a moment. Yet, the spiritual tendency im­planted in his subconscious mind by the daily plunge in the holy river directed his steps to the Church. He kneeled before the Priest.

" Father : I am a great murderer. I want to confess. "

" Come, my child. Take heart. The Lord is ever merciful. Tell your story. »

" Father: I have murdered at least one man a day. This morning I murdered John* your own brother. I went into the cave. All the spirits come there and threaten to kill me. Please save me. I do not mind now even if you report to the Goverment and thus bring about my execution. I must be punished. I cannot escape now. But please pray for me before that.» .

" No, my child. I shall not betray you. Confessions of devotees should not be revealed to others, I am only your agent. I will pray for you. You will be saved."

The Priest prayed, gave Robert the Holy Sacrament. Robert was pardoned for his aina !

DIVINE STOBTBS 98

' " B u t , " thought Rober t : " I should not be eoritent till I am punished. I cannot escape the effect of my sins. I shall from today act like a beast. For, even the Lord has said that those who do not worship Him and commit heinous crimes are verily beasts. I have no right to move about like a man."

After this, severe introspection and firm determination, Robert went home. He refused to eat. The Priest himself persuaded him to eat. But Robert would not. !He was walking on all fours! He insisted on remaining all day and all night with tne horses in the stable. He ate grass, without using the hands. He slept on the bare ground amidst horses. All people were astonished at this "strange sight. . No one could however Understand the cause of Robert's strange behaviour. Nor would Robert himself

•reveal the story: he was an animal unable to '•.apeak.- e-;i :< , - .- • - r- -a

Fifteen years, passed this. way. Robert had

been completely atoned for his sins. He had

. becom& 'pure. His egoism'Had completely

vanished."J He had^becbrhe divine. ^ ' ?

99 ON ALL FOURS !

Robert Jay unable to move. He was weak. Old age had crept upon him. . People poured in into the stable to pay their respects to this strange four-legged man. Whenever sick people touched his feet— lo ! They were cured. Then Robert's fame as a healer spread far and wide. Most incurable diseases were cured by his touch. Self-punishment had gained a great victory over fate and the most terrible of evil Vasanas inside R o b e r t . • •'<• > . • t i . ,

- • ; '••' i : -r. : ; - . i ! J ,.,. , . . - ; • . . , • ':••.• , h : : , \ • • f! , -,

THE SECRET OF PREVENTING ADVERSITY;

Ram Lai Seth had a sannyasin standing in front of his shop at noon ,on one fine day. He was very busy with his business. Ram had .a big business and everything that a. man need to have to be happy, in the. worldly sense. He was so engrossed in samsara that he hardly ever remembered the existence of God. Ood wanted to reform him and so appeared before him in the form of the sadhu. , With an air of supreme indifference, Ram Lai asked his peon to give the sadhu one anna. But the' Sadhu refused it

' arid said that he only wanted Ram Lai to utter once " Sita Ram—Radhe :Shyam ". -Ram Lai got furious and scolded the Sadhu. " I have ho

100 THE SECRET OF PREVENTING ADVERSITY

time to talk to you idlers. I have my business to do. Get away." he roared. The Sadhu quietly walked away saying: "If you have no time to repeat the Name of the Lord, I shall pray to Him to give you enough time to remember Him." Ram Lai just laughed.

Ram Lai usually went out for a walk at 6 p.m. and returned home at 8 p.m. That day, when Ram Lai was out, the saint took the form of Ram Lai and entered the house: what could not God who had taken the form of a sadhu just to teach Ram Lai a lesson, do ? He went straight inside the house. The family were surprised, and they all asked him the reason for his returning home so early that day. He replied that there was a man about the town who was able to assume so many forms, and that day he had assumed his own form. So he was anxious to prevent his playing any mischief in disguise and so returned to the house early enough to warn all of them. The Seth's wife and children were immensely happy to hear this. The Seth then went into his own room warning all of them not to admit the false Seth if he knocked.

THE SECRET OE. PREVENTING AOVEESITY 101

After the walk, the real Seth returned home. He found the door was bolted. He knocked and somebody shouted from inside: "Who is that ?» " I t is I, Ram Lai." Quickly retorted the Seth's wife : " You rascal! You have come to trouble us. Thank God ! My husband is already inside and has warned us not to open the door for you. Go away." When rthe Seth persisted, they opened the door and seeing him exactly the same as the one inside, they mistook him for the pretender and beat him and tied him to the gate. They then called for the police,, who handcuffed the Seth and took him to the Court along with the Sadhu-seth. The Magistrate could not decide who was the real one and who was false. , , . . '•*

The Sadhu-seth suggested to the Magistrate a way out of the impasse. If the Seth was able io tell off-hand the expenses in the construction of the new house or in the marriage of his daughter, he should be taken as the real one. The poor Seth was unable to recollect these. ' The

: Magistrate: turned td the' Sadhu-Seth ; and he, being God Himself, knew the amounts through His omniscience and told them. The Magistrate

102 D1VTNE STORIES i

verified his statements and found them coirect. He declared the Sadhu-Seth to be the real one and ordered the Seth (the real Seth) to quit tbe City forthwith.

Dejected at the unusual turn of events, the Seth left for Brindavan and engaged himself in always repeating the Lord's Names. He had slowly forgotten all about his family, business, etc. One day the Saint appeared before him arid asked him: a Bo you rebognise me ? Will you now repeat the Names of the Lord ? Have you enough time for it ?\" The Seth fell at his feet, wept bitterly and said: '* Oh Saviour ! Hear my pitiable story. It is on account of dire misfortunes that I am now able to devote the whole of my/time to repetition of the Lord's Name." Then he told the Saint his story. The Saint replied : " It was all my work. I assumed yomvfprm\and did what all happened for your sake. JI have now withdrawn my form from your house; so you can go back now." The Seth thanked the Saint profusely and, as he was filled with intense love for the; Name of the Lord, he refused to go back.

THE HIDDEN THIEF 193

The Saint- went away saying : If only man thinks of God but once when he is in prosperity, why then does he get into adversity ? "

THE HIDDEN THIEF.

A band of robbers were' living up a hillock near the capital of an Indian Sate. They would slip down into the town by surprise and loot a lot of property and run away. Even the king was unable to capture them for a long time.

After a good deal of trouble and struggle, the State Police caught the robbers. They were all brought to the Court. The case was examined by the Durbar. The King ordered that all of them should be beheaded.

The Minister saw one handsome .young boy among the band. He said to the king: "'My Lord! This boy is innocent. His face shows that he is pliable. I think that given the proper .training, he~iTii)ound to grow up into a well-behaved subject of your M ajesty. Kindly pardon him., I will myself bring him up in my house."

104 DIVJKE STOK1ES

The king at first objected and said: "He is after all a robber's child. He is full ofrobbery-samskaras. When he grows up only these Samskaras will grow in him. Better get rid of him." But the Minister pleaded pathetically on behalf of the boy. Ultimately the kiaig agreed.

The Minister brought up the boy. He gave the boy good education, good companions io move with, good food, clothing etc. The boy got into pious way of living. Everybody was surprised at the marvellous change. The boy now grew up to be a strong youth.

„ •": The Minister had gone out of the city on a tour of inspection. The moment the control was lifted and the boy knew that he was free to act as he liked, he started moving with the old associates of his father, the robbers! One day he met some robbers up the hillock. Suddenly he was seized by '•& • desire* to murder "the

;:Minister's son and loot all the> property and run away up the hillock. -That very-night he committed the murder,' looted all the money

i and jewels from, the house and ran away tdjjofn the old band of robbers who survived still. • ras '.

THE HIDDEN THIEF 105

A few days later the Minister returned to the desolate house. He understood everything. He hung his head in shame before the king. ' 'My Lord ] You were right. The moment the boy started once again moving among the old associates, he has again gone right back to his savagery! "

Similar is the case with the mind. The evil Samskaras are there. When there is no occasion for them to manifest themselves, they merely remain submerged. In good company they are denied their nutrition. They are starved out. They become thinned out. But they do not die out altogether. Bad company again revives them. They manifest themselves the moment a suitable opportunity presents itself!

These Samskaras should be fried in toto through meditation on Brahman. In Samadhi , alone are Samskaras fried beyond resurrection. Till then man ought to be vigilant, careful and' watchful. He should always move in good company. He should shun ruthlessly all sorts of evil company. He should be very regular in hia daily sadhana and constantly engage him­self in the development of good qualities.

106 DTVJNE STOEIES

THE POWER OF PRARABDHA.

Parikshit asked Vyasa: " 0 Lord ! How was it that Yudhisthira who had very good know­ledge of Dharma agreed to play chess and gamble away his kingdom ? Was he not able to perceive the unwoTthiness of his act and to desist from it ?"

"My dear Parikshit!" replied Vyasa: " Such indeed is the power of Prarabdha that it clouds the understanding of even a wise man. Maya is very powerful. I t deludes man and makes him do actions which he knows are not strictly according to Dharma."

"My Sire! I do not agree with you. I think we will surely be able to nullify our Prarabdha by intelligent methods. " > :

" I will show you!" replied Vyasa, smilingly. ( ' I shall tell you what is going to happen to you. You can see for yourself how much of that prophecy you are able to falsify. ,

"Very shortly you will come across a beautiful horse near your Palace. , I now tell

THE POWER OF PBABABDHA 107

you that you should not attempt to capture it, or take it to your Palace, but you will not be able to resist the temptation. Then you will ride this horse, even though I tell you you should not. You will proceed towards the South, though I am telling you now that you should not, There on your way you will meet Maya in the form of a beautiful maiden. I tell you you should not approach her: but in spite of yourself, you will. You should not take her to your Palace: but you will! She will instigate yOu to cut the throat of Brahmins who perform the Havan. I tell you you should ignore this:' but you will not, but on the other hand you will act upon her advice. This will give you leprosy! Now be very careful." Vyasa went away. : "' •"'

" . ' ' ' . ,ti J . : • • • • ' • . . • 1 • • . • . •

The appointed day came. Parikshit noticed a horse near the Palace. I t was heavenly. He thought within himself: ''Vyasa asked me only not to ride it. Let me take it to the Palace." He took the horse within the Palace. Then he thought: "Vyasa only asked me not to go in the southerly direction. Let me see how beauti-

108 D1VTNE STOKIES

fully he gallops.'' He rode the horse. In that joyous moment he again thought: "What is there in the South? Let me see. But, even if I see the maiden as Vyasa prophesied, I will ignore her." He went South. There he met the damsel. She was so charming, attractive and bewitching. He thought: ''Vyasa only asked me not to take her to the Palace. Let me talk to her." He got down and was talking to Maya. He lost, his heart to her. "Vyasa only warned me against listening to her advice and cutting the Brahmins' throats. I will take her to the Palace; but will not accept her advice at all." He took her to the Palace. The Havan was going on. The Brahmins started criticising the woman and laughing at her. She got offended. She told Parikshit: "Cut the throats of these people who dare to mock at thy Queen!" Parikshit hesitated. But her words were irresistible. In a fit of temper, Parikshit cut the throats of the Brahmins With his sharp sword. At once he got leprosy. He was ashamed of himself. He cried bitterly. Vyasa appeared before him.

-•K '••"• ''"" • - • • ' ' - • " '

THE POWER OF PRARABDHA 109

Parikshit feJl at Vyasa' s feet and admitted that what Vyasa told him was true to the very letter. He asked for pardon for all that he had done.

Vyasa touched Parikshit: immediately he got cured of leprosy.

THE WEARY FOX.

A gun-shot resounded in the forest.

A hunter with his shot-gun was aiming at a tiger. The roaring of the tiger and the noise of the shooting rent the air. All the animals in the forest got terribly frightened. They ran hither and thither and hid themselves in bushes.

One fo < began to run at tremendous speed. I t ran and ran, till it reached the outskirts of the forest, after niadJy coursing through - the entire forest. For hours together it had been running like this.

On the outskirts of the forest, the fox was met by the hunter who was amused at the sight. The fox rested for a while there, completely exhausted with fatigue. The hunter asked:

110 DIVINE STORIES

<lOh Fox ! Why have you been running like

this?"

The fox did not recognise the hunter. ''Oh, sir! There came a hunter to the forest. He began to shoot the tigers. I thought he might mistake me for a little tiger and shoot me also. Therefore, I ran for life! I am now greatly fatigued. Kindly give me something to eat."

The hunter gave a hearty laugh. "You poor thing! You thought I will mistake you for a small tiger? What a vain imagination has caused you all this worry and trouble! I pity you." He then gave it some meat to eat.

Even so is the case with our mind. Imagi­nation works havoc with Man. Where there is nothing, he imagines a ghost. Where there is rope, he imagines a snake. Every moment the mind spins newer and newer imaginations. These imaginations trouble and worry man. Almost always these imaginations prove baseless and unnecesasry. All the worry and anxiety was unnecessary. Oh Man ! Cease this wasting evil.

Give up this trait a t once. And, you will ever ' be happy.

THE SMVT KNOWS BETTER 111

THE SAINT KNOWS BETTER

Swatni Jnananandaji was sitting outside his kutir, studying the Bhagavatha.

One old man approached, cried bitterly and related the disease he was suffering from. Severe stomach pain with a lot of complications. Jna­nanandaji prescrided for the old maa fried onions as the only cure.

"But, Maharaj, people say that one should not take onions as it is forbidden foodstuff."

"No, no : you must take. Wait. T will my­self prepare the onions." Jnananandaji went to the bazar, fetched some onions and gave hfcn the fried onions.

A young boy was watching all this from a distance. His mouth watered at the very smell of the onions. When the old man left the ^lace, he quietly approached Jnananandaji and said : "Maharaj ! Kindly give me some onions, too. I am very fond of it."

Jnananandaji at once sat up and in a tone of admonition said.: ''No, n o : you should not even touch onions. They are very bad. Onions are

102 DlVfNE STORIES

even worse than meat. I t will excite your"

passions. I t is Tamasic food."

The boy began to laugh merrily: he told his companions|: "Look at this hypocrite : he him­self gives onions to the other man; but preaches big philosophy to me and forbids me from tou­ching onions. What sort of Sadhu he is!"

The boy could not understand that in the case of the old man the very onions that were forbidden in his case, was a positive help. Jna-nanandaji unmindful of the criticism went on his study.

Sages know better than human beings, what should be taught to particular aspirants. Their instructions may vary from Sadhaka to Sadhaka, according to their evolution. We should not question the wisdom of their judgement. Their instructions may sometimes seem contradictory. But, in fact, the$ ^re not jyitjiponly our igno­rance that makesus^nable to understand their point to view.

A S T H E W O R L D B E H O L D S T H E S A G E

I should like to offer His Holiness Swami Sivananda my best wishes for the success of his important mission, which I trust will attract the support its objectives BO deeply merit.

—Ri. Hon'ble B. 0. Casey, Minister for External Affairs, Australia,

Swami Sivananda1 has not only been guiding the disciples who are under his personal attention, but has endeared himself to a vast body of admirers all over the country to whom he has been interpreting the teachings of the ancient Rishis of our land, reinforcing them by the example of his own life.

—Bon'ble C. Rajagopalachuri,

Ex-Qovernor-General of India.

The numerous publications issued by His Holiness 'cannot fail to give solace and comfort to troubled souls.

. —B. E. Sri C. Coomaraswami,

Sigh Commissioner for Ceylon in India. I am delighted to see the glorious work that

is being done by Swami Sivananda. Swmiji's, teachings contain the best -solution for-iall the problems that face humanity today-" I am 'Jiappy that I have been able to visit his Ashram to inhale the atmosphere of peace, cairn and godliness that fills the entire place.

—H. E. General K. M. Cariappa, Commander-in-Chief, Indian Army.

Sivananda 's has been a life of dedication in search of Truth and Peace. He is spreading the gospel of spiritual

" life and unstinted service to humanity. : —H. E. Sri R. R. Divxtkar,

1 '"" " Governor of Bihar.

Swami Sivananda has engaged himself in unwearied

action in the service of the world. —B. E. SriB. G. KUr,

Indian High Commissioner to U.K.

Today Sivanandaji is a powerful force in India 's

. religious awakening and the revival of her ancient culture.

—Prof. Tan Yan-Shan, . . .

Viswa Bharati, Santiniketan. . ' • • • •

When the Sage of Ananda Kutir wrote to me, he knew about our plight in Central Europe. Although living « far amidst the awe-inspiring loftiness of the Himalayas, he wrote about our problems as if he had been living with us in Europe all his life.

—Dr. Oscar C Pfaus, Ph.D., D.Litt.,' Hamburg, Germany.

. The practical application of the teachings of His Holiness fills life with inner harmony, unruffled peace and blissful joy, and makes the path of Self-realisation ever joyous and delightful.

• ' —Dr. W.Luftig,M.D., England. ' • I fully appreciate the great work the Swami is doing

for the world; his dynamic power and great compassion are felt here in this far away American City.

—Rev. Rayburn Philips, Director,

American Bhuddhist Society, Portland.

How wonderful to have such magnificent, sincere men as Sirananda who are divinely inspired and guided, and who present a philosophy that does not interfere with a man's religion and basic belief. ,• -

—Mr, Mac W. Benhler, Chicago. Swamiji's look of grace has oharmed, consoled,

inspired and blessed millions of aspirants and others, too.

—Mr. J. Homan, Journalist, Holland. The tolerant and loving acceptance of all religions

of God shows the venerable Sivananda's love of all mankind. If there is any one that has done the most for unifying world-understanding for world-peace and its cause, universal religion and world-friendship, it is cer­tainly Swami Sivananda.

-^•Bev, Lovewisdom, D. D,, California.

The spotless life of Sivanandaji, his noble spiritual equal vision of all creation are wide enough to solve any social plight or human problem that one can hardly find in anyone else. His illuminating -personality will: surely capture every human being who has the precious opportunity of coming in literary or personal contact with

the Swamiji. . * ;.. —Mr. Winfried Eggert, Nuremberg, .

Germany. I am very familiar with the name of the respected

Swamiji and am sure his mission to South East Asia would be welcomed by the large number of Indians who live in that area and many others who are interested in

spiritual matters. „ „ „ „ , . „ , r B. E. Mr. M. A. Rauf, . j ;.:-.• i Indian Ambassador to Japan,

Please convey my salutations to the Swami and inform (

him that those in whom the Divine Life principles is

working in this part of the world view with deep sym-

pathy and interest his efforts for the good of humanity.

You can he sure of sympathy and a great welcome from

the people of Indonesia if the Swami decides to visit this

country. • • —Mr. Hosein Rofe, Palembang [Indonesia],

Swamiji's books are always a source of great inspira­

tion to the spiritual aspirants. I t is supreme joy to

Ramdas to have this occasion to correspond with Sri

Swamiji. He is leading a tremendously busy life, and

in the midst of it all, it is his unique kindness to have

remembered this ohild of God and sent him some precious

books of his.

—His Holiness Swami Ramdas, Kanhangad.

I wish the Divine Life Society a long and useful career

in its sacred mission under the inspiration of Swamiji.

—Bon'ble Sri D. P. Karmarkar, Commerce Minister, Government of India.

Swamiji is a very popular figure today. He is a great Mahatma. My son reads Swamiji's spiritual lessons regularly. Sri Swamiji is a God-realised saint of whom I have heard very much.

•^Bon'ble Sri B. Das, M.P., Ex-Premier of Orissa.

I send my respectful good wishes to Swamiji. He has broken the chain of birth and. rebirth, but for devotees like us hia birthday is one of the. special occasions on

which we can pay our respects to him, and through him, to the Almighty God.

—Sri B.L. Batra, Deputy Secretary, Ministry of Finance, Government of India.

I am writing this to thank you for the pleasant time which I had spent during my stay at the Ashram. It was the best time I had in India. I have been in Stockholm for quite a long while now, but I do not like the place very much as the people are not very spiritual minded. I will do what I can to introduce your books here in Sweden as I have been doing in the past. I hope I will be able to go to Rishikesh once again and stay there for a longer time. I found that it was much easier to practise concentration and meditation at your Ashram

*than in this place. I think the thought-waves from the people around make the difference. I will never forget the nice time I spent with you for six weeks.

—-Sri Bertil Nadel, Stockholm,

Today the inspiration of tenB of thousands of followers of Yoga in India is Sri Swami Sivananda. The Swami, like his predecessors, has a profound effect upon the vast audiences, which everywhere foregather to hear him. Wherever he travels in India, vast crowds congregate. At his Ashram there is a hospital, a museum for the knowledge of Yoga, and a large publishing organisation which prints the Swami's books in many languages. Now at last, arrangements are being made for his works to be published in Britain in collaboration with our own School

' of Yoga-—'The Prediction', London, October 1952.

J O U R N A L S O F T H E S O C I E T Y

THE DIVINE LIFE : One of the outstanding socio-, spiritual journals of the renascent India. Issue'c '̂ every month. Rs. 3/- annually. .. r ;

WISDOM LIGHT : Containing latest teachings of Svvami Sivananda. Monthly periodical. A spirit tual treat for every member of the Society. Rs. 2/- annually. ' ,

YOGA-VEDANTA FOREST UNIVERSITY WEEKLY: The rare treasure of the cultural heritage of India /> made available every -week in simple, lucid diction. Rs. 6/8 annually. Rs. 3/12 half yearly.

HEALTH AND LONG LIFE : A monthly periodical synthetically dealing on health culture through various systems in vogue, Rs. 3/12 annually.

BRANCH GAZETTE: The spiritual emissary, of the Society communicating with its various branches. Monthly periodical. Rs. 2/- annually.

YOGA-VEDANTA : Swami Sivananda's teachings made available through the medium of Hindi. Also dealing on health matters. Rs. 3/12 annually.

J

. S E L E C T W O R K S O F SWAM I

to ire Ways for Success in Life & God-Realisation

11 About Hinduism ... Jthical Teachings ' ...

Essence of Yoga ... ... loksha Gita

Guide to God-realisation ","'* Brahma Sutras-(I & II) »:-.„••-• Wisdom of Siva ... :.i..-r .-,;; Ten Upanishads . , ... •>,•,.,.: 1 Easy Steps to Yoga ... Yoga in Daily Life .... r ...... How to Cultivate Virtues & Eradicate Vice?

^Daily Meditations ... "2'. Hatha Yoga ... ::~v. Triple Yoga Science of Pranayama World's Religions Philosophy and Teachings of Swami Sivananda Raja Yoga Kundalini Yoga Health and Long Life , .,; Health and Happiness Gospel of Swami Sivananda Illuminating Stories

Japa Yoga , ... ...

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