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Mind without agitation is Meditation. Mind in the present moment is meditation. Mind that has no hesitation, no anticipation is Meditation. Mind that becomes, ‘No mind’ is Meditation. Mind that has come back home, to the source, is Meditation. The meditation is like the flight to the outer space, where there is no sunset, no sunrise, nothing. Mind that becomes ‘no mind’ is meditation. Liberation is the total freedom of soul That it does not bother, whether the World is there or not. ************
Eagles in a storm Do you know that an eagle knows when a storm is approaching long before it breaks? The eagle will fly to some high spot and wait for the winds to come. When the storm hits, it sets its wings so that the wind will pick it up and lift it above the storm. While the storm rages below, the eagle is soaring above it. The eagle does not escape the storm. It simply uses the storm to lift it higher. It rises on the winds that bring the storm. When the storms of life come upon us – and all of us will experience them – we can rise above them by setting our minds and our belief toward God. The storms do not have to overcome us. We can allow God’s power to lift us above them. God enables us to ride the winds of the storm that bring sickness, tragedy, failure and disappointment in our lives. We can soar above the storm. Remember, it is not the burdens of life that weigh us down; it is how we handle them. ************
DASOPADESAM Ten codes for living Sri Chandrasekarendra Saraswathi Mahaswamigal
One attains one’s goal by performance of one’s duties. Jnana is the only solution for our troubles and sufferings ********************************** What the Indian Epics Say In Ramayana ‘dharma’, that is duty, was hinted at as a principle or a rule. In Bharatham the principle or rule was accorded a historical parallel. What was stated in a historical perspective there will be hinted as a principle here. In Bharatham it is stated life was born by will or intention, by sight or by touch. It has been stated that reproduction through sexual intercourse commenced in later yugas. In Ramayana we read that the Gandharva woman Somada was presented with a child by a Rushi called lahuli by mere will power. Kashyapa made his wife Dithi a mother by merely touching her. In Bharatham the parents and the guru were spoken of as three agnis. Ramayana states the story of Shravana kumara as an example of a son’s devotion to his parent. In Bharatham we read the history of Bhishma, Dharmavyadha, Pirudu and others as the sons who were devoted to their parents. Ramayana describes very clearly how a guru should be secured through Rama and Lakshmana who served their guru. In Bharatham we read the story of Udanka as the example for guru bhakti. Srikrishna pleased with the guru seva of Udanka, orders Indra to give amrita to the great man. Sita Devi and Dravpadi of these epics ar women who are born not of the womb. This is a divine secret. Sita Devi mentions the names of ten paragons of chastity and declares that they are her models of worship. In Bharatham their stories are narrated. The episodes of Savithri and Damayanthi are dealt with in detail. In Yuddha Kanda Sri Rama talks about the rules to be followed and applied in the case of those who seek protection and asks Sugreeva whether he has not heard about the story of the dove. In Bharatham that story is described in eight long chapters. It has been also said that the chapters containing the story accords purity to the soul. Sri Rama praises the life of jataya which makes it clear that even among birds and animals this dharma is followed. In Ramayana the laws of different Yugas (ages) in stated. In Tretayuga Kshatriyas, in Dwaparayuga the Vysyas and in Kaliyuga the untouchables also perform Tapasya. As a result in Tretayuga unrighteousness will walk on one foot, in Dwaparayuga on two and Kaliyuga on three. Justness will weaken and untimely deaths will take place. In Bharatham while describing the laws of ages it has been mentioned that in Krutayuga the earth will grow green even without agricultural operations and trees and cattle will provide fruits and milk in plenty. In Tretayuga unless the land is tilled the earth will not yield produce. In Dwaparayuga even if agricultural operations are applied only half the yield will be available and in Kaliyuga the yield will be uncertain. The life span of man will decrease as the ages change. In Ramayana the funeral rites have been described fully on three occasions at the death of Dasaratha, Vali and Ravana. In Bharatham, when and how these rites have to be performed are narrated. In Ramayana hundred weapons (arrows) have been described at one instance. In Bharatham the benefit and the way some of them should be used is described at different places in different contexts. In Ramayana it is described when the heavenly damsels and celestial beings went and observed the use of these asthras and the occasions were described. Bharatham narrates the families of these heavenly damsels and deities and how they were responsible for the birth of Rishis and the royal dynasties. Valmiki characterized Sri Rama as smiling brief and humble in this speech. Bhagvan Vyasa had explained in a chapter the kind of speech that takes a man to great heights in his life. The need for safe guarding the lives of the people and the measures a king had to take has been dealt with in great detail in chapters 67 and 100 in Ayodhya Kanda. The duties of kings and the procedure the kings have to follow in times of danger and crisis have been described fully in shanty Parva in 172 chapters. In the rule by the people every man is eligible to occupy a high position and even to rule. So he has to know his duties as it is his responsibility. ‘Aditya hridayam’ in Ramayana is a wonderful song of praise. In Bharatham ‘Vishnusahasranama’ and ‘Sivasahasranama’ are famous pieces. Valmiki praised Sri Rama as one who observed truth and dutiful justice as his goals in life. In Bharatham each individual possessed a noble quality. Among the Pandawas yudhhistira was known for his purity and observing traditional formalities, Bheema for his fearlessness, Arjuna for his velour, Nakula & Sahadeva for their obedience and forbearance. All the Pandavas were courageous. Karna was a generous man noted for his charity. Bhishma had great reverence for his father. Vidura was an expert exponent in Dharma sasthra. Suyodhana unrivalled in the use of the mace. All good qualities are not seen in one person. It is only Sri Rama who has all good and noble qualities in him. It is difficult and impossible either to imitate or conduct ourselves like Sri Krishna who was in the guise of a human being. That is the reason why Ramayana is called a work to be taken as an example of the aim to be followed while Bharatham is famous as work that is symbolical. Maharshi Arobindo Ghosh had said that the style of Ramayana is sweet and gentle while Bharatham has masculinity in style. Valmiki’s style of writing is gracious and pleasing as the words of a mother while the style of Bharatham reads like an order, laying down a rule like a father’s authoritative tone. Ramayana and MahaBharatham which are works of Maharshis are the roots and foundation of the culture and alt-pervading knowledge of our country. Hence these two great works have to be read by all. The present day politicians are raising an objection these days saying that teaching these epics in schools or showing the episodes on television are against the rights of people of other religions. This is an absurd interpretation of the constitution. There is also another objection that these great works create a split among castes and communities. These two issues need to be examined and discussed. First the caste system – we have to recall the authoritative words of Bhagavan Veda Vyasa. While speaking about the creation of the world Bhrugu Maharshi told Bharadwaja that there were no differences between castes. The entire universe was first only Brahman. The Brahmins who were first created got the caste differences because of the differences in their deeds. In course of time they fell a pray to lust and pleasure seeking, developed a fierce temperament, grew passionate and daring. Those who shed their original qualities and acquired the qualities of sensual desires worldly pride and falsehood acquired the equalities of Kshatriyas. Thus men of high caste, owing to their deeds broke up into various castes. The best example for this is the story of Vishwamitra. He was the great grandson of Kusha, the son of the creator, Brahma. He overlooked the law of his profession as king. He forgot the hospitality shown to him by Vasishta and overcome by covetous passion and pride that he was a king, tried to steal the divine cow (Kamadhenu) which was entrusted with the duty of providing hospitality to him. Though he performed tapasya (penance) for six thousand years he was only called Rajarshi at which he felt astonished and finally he could occupy the Brahma Peetha after a great effort. *******************
THE DEATH DEFYING PHILOSOPHY OF SOCRATES - I V CHALAPATHI RAO We all know that Socrates was a philosopher and practical idealist who had a profound enduring and wide spread influence on world thought. His contribution to civilization reminds us of the teachings of our own Indian sages. He was born in Athens in 469 BC and was put to death in 399 B C. Just as Sankaracharya said “Swadeso Bhuvanatrayam (my native land is the three worlds) Socrates declared “I am not an Athenian, I am a citizen of the world”. Like our Upanishadic sages he pursued truth following the method of enquiring. He would put questions to his disciples who ever met him and examined their answers through supplementary questions. This is the method followed by our ancient sages. We have even one of our Upanishads named Prasnottara Upanishad. Socrates thus became the founder of the modern scientific method. He pursued an idea to its logical conclusion. Discussion is good because it is to find what is right. Argument is not described because it is to find who is right. He said “we should set our highest value not on living but on living well”. Socrates set out to discover the secret of good life and what life man should lead to be good man and “to become”. He believed that if men could know what the good life they would follow it was. He thought that knowledge was the key to good life and men’s action should be guided and governed by reason. His conception of knowledge was akin to Sankaracharya’s ‘VIVEKA’ as explained “Vivekachudamani. All thoughts and actions should be tested against reason. He believed that right conduct requires mind management and control over emotions like anger, jealousy and excessive desire what we call ARISHAD VARGA. However his humility consists in concluding that he did not gain that knowledge and that he was only a seeker. He even suggested that most men approve of the best and yet follow the worst. This reminds us of what Duryodhana said when a friend asked him why he practiced wicked ness in spite of his knowledge of the Shastras. He said “I know what is virtuous but I was not inclined to follow that path. I know what is bad but I am tempted to practice it. One of Socrates pupils tells us “He used to go to the market place and the places where the greatest number of people would gather and all who liked were at liberty to her him. He discussed all manner of things that confronted mankind matters like Justice, Courage, Cowardice, Sanity and Citizenship. He mixed and talked with all kinds of people high and low shoe makers, carpenters, boat men, potters, students and parents. He lived strictly according to his beliefs and in the face of death he did not violate them his sense of righteousness (Dharma) made him suffer death. Socrates’ thoughts on life after death were perhaps based upon the ideas of Pythagoras, the philosopher. He believed in the theory of re-incarnation (Punarjanma) according to which the soul survived the death of the body and its destination depended on a person’s conduct during life. Moral purity is necessary for man. He said in the trial” I neglected the things which most men value, such as wealth and family interests. Young men listened to him wherever he went. He was anathema only to the tyrants and vested interests”. An unexamined life is not worth living. “Death is only a change of life and a migration of the soul to another place. If death is the absence of all sensation, and like the sleep of one whose slumbers are unbroken by any dreams. It will be a wonderful gain. For there it appears that eternity is not more than a single. At the end of his trial and the sentence of death he said “Now the time has come and we must go hence: I to die, and you to live whether life or death is better, God knows. “The origin of all wary is the pursuit of wealth, and we are forced to pursue wealth because we live in slavery to the care of the body. Death is a release and separation of the soul from the body. Finally his students asked him whether he preferred to be cremated or buried when he died. He smiled and said. “Do as you please, if you can catch me”! which meant that he was not the body. *************************
THE GLORY OF SHATAAKSHI
Once upon a time, long ago, there was a WICKED Rakshasa called Rurukumara born in the family of Hiranyaksha. He never tolerated the greatness of others. He turned his wicked eyes towards the celestial beings, the Devathas. He learnt that the Devathas gained great powers because of the Vedas. If he could take off the Vedas from them or deprive them of their power, they will perish. The moment such a thought flashed in his mind, he rushed to Himalayas and performed the most frightful tapasya. All the worlds got heated up at the fierce power of his tapasya. Brahma could not but appear before him. “Hand me over the Vedas. Neither Devathas nor Brahmins should ever think of Vedas. Grant me the boon to defeat them,” requested Rurukumara most humbly. Lord Brahma granted the boon and disappeared. From that day onwards Brahmins lost memory of the Vedas. They stopped bathing and performing other rituals. Rurukumara waged a war against heaven and defeated the Devathas. The Devathas, Rushis and human beings ran and hid themselves in caves, sin increased in the universe. Pious deeds ceased being performed. Rains stopped. The earth gave cracks. Cattle and birds died in large numbers. All the Brahmins then prayed together Paranchika falling prostrate before her. She manifested before them with innumerable eyes. Her eyes glowed beautifully like black lotuses. She bore a lotus, an arrow, vegetables, flowers, tender leaves and sweet fruits in her hands. She was the personification of beauty. She made her innumerable eyes shower rain. As a result of incessant heavy rains for nine days, the earth became green again. The medicinal plants again grew. Rivers started flowing full of waters. The entire nature took on its beautiful appearance in all its glory. The Brahmins who were hiding in caves came out and fell prostrate before Devi. She offered to them the flowers and fruits and roots. From that day Devi came to be called “Shakambari”. Rurudu heard of this development and decided to attack her in battle. Devi aimed her arrow at the rakshasa. At that moment Kalika, Tarini, Bala, Tripura Sundari, Bhairavi, Rama, Matangi, Tripura Kamakshi, Tulaja, Ganchini, Mohini, Guhyakali, Dasha, Sahasra bahuka manifested themselves fully armed with weapons. A fearful battle raged between the wicked rakshasa and Devi. Devi shot asunder the heart of the rakshasa and he died. A flame left his body and merged into Devi’s. The brahmadi Devathas, munis and others sang the praise of Devi who appeared resplendent in all her glory. “Oh! Shatakshi Mata! Oh Parameswari! Oh You Gnana Prasunamba, being praised by all Upanishads! Accept our pranams! “so saying they made obeisance to her. Devi with her auspicious features looked gently at them with her beautiful eyes with a smile and disappeared. ************
THE SLAYING OF POUNDRAKA
Long ago a king by name Poundraka was ruling the Pundra country. People, in their innocence, praised him saying “you are Lord Vasudeva.” The king grew proud with the praises his people showered on him and changed his name as “Poudraka Vasudeva.” He did not stop there. He got made Shankhu, Chakra and other weapons like sharja and equipped himself with them. He began to treat God Vasudeva as his enemy. He began to dream that he should himself live like Lord Vasudeva. He sent word to Lord Vasudeva saying “renounce your emblems Shankhu and Chakra and become my slave. Seek my protection.” Lord Narayana who heard the messenger pretended fear. Yes, I am coming soon. I will seek protection” he said to the messenger. Lord Vishnu reached the Poundra country riding on the back of Garuthmantha. The king of Kasi who learnt that Lord Lord Vishnu was going to attack Poundraka, reached Poundra country with his armies. Lord Vishnu who saw the king of Kasi from a distance used his Sudarshana and chopped off the King’s head and destroyed his army. The son of the king of Kasi was a Siva bhakta. He prayed Shankara and obtained the weapon “Krutya” to revenge his father’s death. He directed “Krutya” towards Lord Vishnu. “Krutya” observing the Sudarshana Chakra hurtling fast towards it, rushed into Kasipatna and hid itself. Sudarshana charka them burnt down Kasipatna and returned to its master, Lord Vishnu. We have a moral in this story. Some persons put on airs and call themselves Gods and add the word ‘Bhagavan’ as the suffix or prefix to their names and pretend as though they are the very personification of divinity. They succeed to deceive the gullible people for some time demonstrating their so called divinity. But the falsehood gets revealed after some time and the very people who worshipped them would accuse them of cheating. This is a change that takes over in course of time at the direction of all-knowing God. ************
THE SLAYING OF VRUTRASURA
Twashta, adivine creator, out of enmity wanted to kill Indra, with the boon given to him by Brahma; he had a son, who was called by two names, Trisirasudu and Viswaroopudu. He later learnt that Indra had killed his son. In his anger Twashta created a being called Vruthrudu to kill Indra. Vruthrudu performed a frightful tapasya and pleased Brahma and obtained a boon that he would not be killed by anything that is wet or dry or dry or any weapons made of wood or metal. At once he raged a war with Indra, swallowed Indra and kept Indra in his belly. The celestial beings of heaven then took the advice of Bruhaspathi and contrived that Vruthrudu gets a number of huge, big years. While yawning heavily Vruthrudu opened his mouth wide. Indra jumps out of the mouth of Vruthrudu and saves himself by running away. Vruthrudu runs behind Indra to catch him. Indra worships Parashakti and receives her blessings. He fights with renewed vigor against Vruthrudu and remembers the boon Vruthrudu got from Brahma. Indra sees the white foam on the waves of the sea. He realizes that the foam is neither wet nor dry. He collects the foam into his hand, covers his Vazrayudha with the foam and prays Parashakthi. By the grace of Devi, her destructive power enters into the foam. Lord Vishnu enters into the Vazrayudha and covers himself with sea foam. When Vruthrudu looks up, the foam which is light like silk cotton hits him. Vruthrudu falls dead not being able to stand the power of the foam. This story has a moral. Before we give anything to somebody, if we do not find out whether the person deserves it or not, we have to face problems as in the story. ************
GODDESS SARASWATHI
Goddess Saraswathi who has been worshipped from the Vedic times has been the deity n for Hindus. In the month of “Ashwiyuja” special worship is offered to Saraswathi, the Goddess of learning. Scholars have praised her as the very origin of language and literature, as the very personification of the holy garland of words and vocabulary. Goddess Saraswathi is worshipped as Veda Saraswathi, Purna Saraswathi, Shabda (sound) Saraswathi. She destroys ignorance. The sankhyas call her Nature. Vedic scholars call her Gayathri. Shaivites call her Gowri. Zains call her Padmavathi and Buddhists call her Tara. Goddess Saraswathi is depicted as having four hands. In the 12th Centuary, King Bhoja got the idol of Saraswathi made and erected it at Dhara Nagaram which is now called Vijjaini. This idol of Saraswathi is placed in the Victoria Albert Museum in London now. The present day Gnana Peeth Awardees receive a replica of this idol in Bronze now. In Andhra Pradesh it is said that at a place called Ghantasala there was an ancient Saraswathi idol belonging to the 2nd Centuary B. C. River Saraswathi Historically speaking, the Saraswathi river had flowed in the North Western and Western directions in India, three thousand years Before Christ and reached the Arabian sea through Sindh. Historians say that the river began to flow beneath the earth’s surface some 1500 years Before Christ. It was during this period the Harappan Civilization flourished along the banks of this river. This river flowed over a length of 1600 Kilometers. .Indians believe Saraswathi the godess is simble of Knowledge .
An incident from Bhagavatha Once Brahma, who is the monarch of the Universe went to meet Sri Krishna. The sentry guarding the door informed Lord Krishna that Brahma had come to see him. Krishna asked him “which Brahma?” The sentry went back and asked Brahma which Brahma he was. Brahma was surprised. He did not understand why Krishna asked such a question. “Tell Krishna that the father of sons like Sanaka and Sandana and the four headed Brahma has arrived”, said Brahma to the Sentry. Going in Brahma offered his pranams to the holy feet of Krishna and said “I will tell you later why I came. But tell me first whether there are other Brahmas apart from me? Please clear this doubt for me”. Lord Krishna smiled and sent word to the Brahmas of other Universes. Innumerable Brahmas started arriving. The four headed Brahma observed some with ten lakh faces, some with ten faces, some others with hundred faces. Four headed Brahma was not able to count the number of Brahmas who were arriving. Lord Krishna called a number of Gods from different Universes. They all came and offered their pranams to Lord Krishna. The four headed Brahma who saw this extraordinarily glorious sight felt small, small like a mosquito among elephants. He decided that it was impossible to assess the unlimited power of Sri Krishna.
LORD KRISHNA In Srimad Bhagawatha we read; Krishna is the Lord to all Gods, to Brahma, to Siva and to Vishnu who manifested himself in this World. So he has no equal or one superior to him. He is the master of all wealth and prosperity. “Brahmasamhita” states that innumerable universes are created from the breath of Mahavishnu and that in each universe there are numberless manifestations of godliness. But Krishna is the Lord of all these manifestations which are a part his being. According to Shahstras Krishna lives as the Lord in the three sacred places, Goloka, Vaikunta and Devidhama. In the Uttara Khanda of Padma Purana we read; River Viraja originated from the sweat of the Lord. This is the divine abode of the Lord, which is eternal Nature that is beautiful. There does not exist fear or sorrow. That is the reason why it is called Vaikunta. The divine worlds are created by God with three – fourths of his power and the mundane World with the rest. No one can realize how powerful the divine worlds would be – because it is difficult to describe the mundane world which is created by one by one third of God’s power. Each and every Brahma that came to Krishna thought that Lord Krishna was present in this own Universe. After all the other Brahmas had left offering their ablations, the four headed Brahma fell prostrate at the feet of Lord Krishna. “Lord: whatever I thought of you in the beginning as all the reflection of my ignorance. I cannot grasp your glory to any extent. You are far above and beyond my understanding ability and imagination.
FAMILY SHACKLES Once a house-holder, who earned money by every possible means to make his family happy, was serving an enlightened person as his Guru. The Guru was pained to see his disciple struggling to maintain his family by any means. “This man has faith in me. He has reverence for God and is serving me with devotion. But he is earning money by fair or foul means. I have to enlighten his mind. It is my responsibility,” said the guru to him. The Guru tried in vain many ways to bring about enlightenment to his disciple. So one day the Guru gave to his disciple a medicine to show him practically how deceptive family life was. The medicine had the power to make the person who drinks it stiff as if he is dead and stops his breath, but the person would be aware of what happen around him. The disciple drinks the medicine given by his Guru and falls as if dead. His family members think he is dead and cry as if their hearts would break. The Guru goes there, asks for water in a copper vessel, chants a mantra and tells them that anyone who drinks the water would die and his disciple would come to life. They all keep quiet and no one comes forward to drink the water. The Guru calls each and every member of the family by name but no one responds. Then the Guru sprinkles the water on his disciple. His disciple immediately sits up, very much alive. “Son”, said the Guru to his disciple, “did you observe? In this world every person loves himself. So no one of your family is willing to sacrifice his life for you. You must realize how selfish and useless life is. Realize the truth at least now. Do not earn money for your family committing all kinds of mistakes. All immoral means indulged in by man act as iron chains. These iron shackles increase the number of cycles of births and deaths. The result of good deeds releases you from the chains of the past deeds which control the cause of births. Come out of his quanquire….” The disciple realized the truth and fell at the feet of his master.
LAKSHMI BAI SHINDE AND SHIRDI SAI BABA Lakshmi Bai Shinde was one of the devotees that served Shirdi Saibaba. She was very rich. She used to serve Baba by staying in the Masjid day and night. One evening Baba said to Lakshmi Bai that he was very hungry. Lakshmi Bai immediately left telling Baba that she would bring roti and sabji. She prepared the food, returned in great haste and placed it before Baba. Sai Baba fed a dog sitting before him with the roti brought by Lakshmi Bai. As the dog starting eating the roti eagerly. Baba looked at it with happy satisfaction. Lakshmi Bai felt pained at what Baba did. “What is this strange action? As you said you were hungry, I went home and prepared food myself and brought it to you. You fed the dog with it without tasting the roti I brought. Why did you give me trouble”? Asked Lakshmi Bai. “Why do you feel pained? Hunger is common to all. In this creation some living creatures cannot talk. But that does not mean they do not feel hunger. Bodies and life may be different, but hunger is felt by every living being. Realize that Baba lives in every creature! Extend the same love to all creatures as you extend love to me. You may feel that that what I say is too insignificant. But there is a great moral in it. Remember well! There who feed a hungry person feed me also? Keep aside your disappointment and bestow your love on all living things, said Baba to Lakshmi Bai.
SHUKA MAHARSHI Shukudu was the son of Vyasa Maharshi. When Shukudu was in his mother’s womb he acquired fully the ultimate knowledge. He developed the faculty of judgment as also a craving for worldly detachment and decided not to be born. If he would be born he would be a prisoner in the hands of delusion and lose salvation. Guessing the thought of Shuka, God withdrew Maya or delusion for a while. Shuka revised his decision and was born. After his birth, he continued the tapasya he was performing in his mother’s womb and learnt the essence of Vedas and Shahstras from his father. He attained fame as a truly great person. Later he went to Vaikunta to meet Sri Mahavishnu. The sentries at the entrance of Vaikunta informed Lord Vishnu that Shuka who was the son of Vyasa Maharshi, equally great as Lord Vishnu himself, had arrived to meet him. “This Shuka has no guru. He had never served a guru in this life time. So he has no eligibility to enter Vaikunta. Send him away” ordered Vishnu to his sentries which order they obeyed. Shuka went back to his father and narrated what happened at Vaikunta and requested his father to show him a Guru whom he could worship. Maharshi Vyasa closed his eyes for a few moments and meditated. “Son, the king of Mithila Janaka, is worthy to be your Guru. Go to him, serve him and attain self –knowledge”, said his father. Shuka was over-whelmed with righteous sorrow. ‘I am a Brahmin and the son of Vedavyasa whom the three worlds worship. Janaka is a kshatriya. He spends his life in worldly pleasures, living in a grand mansion. Should he be my guru? I grew into a great tapaswi in my mother’s womb itself. How can I accept a person who indulges in a life of pride and carnal love and is lost in passionate anger and insolvence, as my guru? That was his grievance. His father could feel his son’s inner conflict. “Son, I told you after careful thought. Accept Janaka as your guru without misgivings or hesitation”. Shuka left to Mithila cowed down by shame without knowing what else to do. He was troubled by a feeling of humiliation and grief. In that state of mind he reached Mithila but returned without meeting King Janaka. He did so tweleve times and went to his father. “As your father I told you wishing your welfare. This is my order” said Vyasa and slipped back into meditation with half-closed eyes. Shuka’s eyes filled with tears at the words of his father. He cursed himself, cursed his father and cursed Janaka. As he had no other go, atlast he started out for Mithila. Maharshi Narada observed all this and pitied Shuka. Narada decided to teach a lesson to Shuka. He took the disguise of a old Brahmin and pretended to be building a dam to the river with mud by digging the earth on the way to the city of Mithila. Shuka neared the old Brahmin and asked him what he was doing. The old man told Shuka that he was trying to build a dam across the rive r to stop the flooding river. Shuka laughed at the old man saying “how foolish you are! Even if you toil the whole of your life you cannot stop the flow of the river. You better give up your attempt”. But the Brahmin continued working. And he said to Shuka, “there are people more foolish than me. If you have anything to say, go and talk to them. The son of Vyasa, Shuka, is a great man. But what is the use? He suspected his father who is a matchless tapaswi. He abused Janaka Maharaja who is a realized soul. He is a stupid who does not know that his noble qualities will dwindle if one suspects or abuses great men. “Shuka was stunned at the words of the old Brahmin, got enlightment realized that the old man was a mahatma and fell prostrate at his feet. Shuka went straight to the king’s palace and sent word through the sentry to Janaka. He was son of Vyasa who had presented to the world the Ashtadasha Puranas, the Bharata and the Bhagavatha and a great Tapaswi. So Shuka expected that the king would personally meet him, welcome him and escort him to the palace. But Janaka did not do so…………! Janaka sent a message that Shuka should wait at the place where he was standing till he sent word. That was the order of the king…! Shuka was stunned. Obeying the order of the king he stood still there as a statue. The place where Shuka stood was the dumping ground of the rubbish from the palace. Four days passed. Shuka was completely covered by the rubbish. Then….! King Janaka called his attendants and asked him to bring Shuka, the son of Vyasa. The attendants informed the king about the condition of Shuka. “Take him out of the rubbish, bathe him, dress him in good clothes and fetch him to me” ordered the king. The attendants obeyed the king’s order. When Shuka approached the King, Janaka was sitting on a high golden throne decked with diamonds and other precious jewels. The most beautiful damless of all the three worlds were refreshing him with fans of softest feathers. Another beauty was pressing his left leg. His right leg was placed in a burning furnace. King Janaka was sitting calmly. On observing the scene before him, Shuka realized that the king was not an emperor of the normal type but a Karma Yogi who had mastered knowledge of the soul to the fullest extent, one who accepted happiness and difficulties with an unmatched equanimity. King Janaka looked at Shuka and asked him on what errand he had met him. At that moment an attendant rushed to the king saying that a fire broke out in the city, that it was proving difficult to control the fire and that the palace was also going to be engulfed in fire. Janaka said that it was God’s will. In the meanwhile another attendant came running and informed the king that the fire was brought under control. The king again said that it was God’s will. Now he turned towards Shuka. “I came to receive upadesh from you. I want to serve you as my guru. Please accept me as your disciple” said Shuka. “Is that so?’ said Janaka and called some officers. “This person is Shuka, the son of Vyasa, the great Tapaswi, equal to Srimannarayana. Honor him, take him round the city, arranged musical, dramatic and dance programmes in his honor. Overwhelm this great person with hospitality, with dinners and entertainments”, ordered the king. Within moments, the best horses were brought and chariots were arranged. When Shuka was about to start king Janaka brought a golden vessel filled with milk and put it in the hands of Shuka.” Shuka should go round the city holding this vessel. He should attend dance and dramatic activities holding the vessel. He should take part in dinners and entertainments holding the vessel in these hands. Not a drop of milk should be spilled on the ground. Oh you officers! Obscene and watch carefully this man. If a single drop of milk spills on the ground, behead him”, ordered the king. Shuka was again flabbergasted. He wondered what kind of honor it was that was being shown to him, how strange and absurd it was! Yet he obeyed the king’s order. The glorious city of Mithila was beautiful beyond description. The entire city was dourated most tastefully in honor of Shuka. Dance, music and drama activities were going on. But the vessel in hand. If one drop spills his head would be chopped off. The citizens were whispering among the ourselves about the strange test. The officers were keenly observing Shuka. Their bright, sharp and shining swords were terror striking. If one drop of milk spills, Shuka’s head would roll on the ground. There was no answer to the King’s order. The citizens of Mithila were enchanted with the glowing personality of Shuka and prostrated themselves before him. Shuka went round the city and reached the palace late in the night. Janaka was awaiting the arrival of Shuka. Janaka took off the vessel from the hands of Shuka and freed him from the ordeal. “How do you like the city” the king asked Shuka. “No, great king. I did not observe the beauty of your city. With the fear that I would lose my life, I kept starting at the vessel holding it firmly in my hands. Entertainments and glories are not greater than life” replied Shuka. Janaka smiled. “Did you understand now the problem? You suspected that aking who spends all his wallowing in wealth luxury, splendor and joys, will not be able to enlighten a mind. You doubted that such a king cannot be a guru. Just as you concentrated your mind on the vessel and accepted my hospitality, so also I perform my kingly duties by centering all my thoughts all the time, in all situations on God.” He continued….. “This vessel is the death. The milk in the vessel is the mind. Though we live in this mundane world we should present the mind from being tempted towards worldly pleasures and direct our mind towards God and his presence.” The ignorance that had clouded the mind of Shuka got cleared. The pride that he was a Brahmin left him. The feeling that he was the son of Vyasa was driven away. Shuka fell prostrate at the feet of kind Janaka. Janaka hugged Shuka to his heart and preached the secrets of self-knowledge to the young man. Vyasa looked at his son who was shining forth with fresh glory and asked him whether he could meet his guru and received self-satisfying inner knowledge. “I met the guru, served him and won his blessings. All this happened by your grace” replied Shuka humbly. “How does a guru look like?” asked Vyasa. “Like the Sun he is bright but he is not hot. He is cool like the Moon but he has no dark spots of the Moon. A guru looks like a guru. He is beyond all things but he is all powerful, a stupendous power he is. He is equal to himself” answered Shuka with great satisfaction. Vyasa embraced his son with great love.
Good Messages à Education and culture are the positive and negative wires to get the light of Divinity. à Prayer is the spirit of speaking truth to truth. à Faith is the root of spirituality. If you believe that God exists, He exists. If you no belief so far as you are concerned, God does not exist. à Religions have come into existence for the purpose of regulating human life. Energy is eternal delight. à God is neither distant nor distinct from you. à God is to be recognized in all that exists, all that is charming, suffering blooming or drooping. à Each country is but a room in the mansion of God. à Spiritual discipline grows only in a field fertilized by love. à An honest individual is satisfied with himself as much as others are satisfied with him. à Nearness to God is sustained by the twin virtues of gentleness and humanity.
GOD IS ONE God, who is the very personification of life, is manifest in all living beings. The heat in the sun, the movement in the air, in the hardness of the rock, in the liquidness of water, in the burning quality of fire, in the life force of living creatures, in the thinking ability man, in all these there is God. What is seen by the mental or inner eye is Godliness. For this Godliness, Devaloka is the head, the sun and the moon are the eyes, the directions are the ears, the Vedas are the mouth, the air is the breath and the Universe is the heart. The birth place of the earth is the feet of Godliness. This equality of all pervasiveness is the atma which is the form of God. We should worship this formless equality as the presence of God. The Vedas lay down that the one who is sung with single minded devotion, one who is praise worthy, one who is always to be kept in mind, one who is worthy of being worshipped is the one and the only God – Parambrahma. The Vedas and the ancient scriptures all proclaim that God is one. The different forms and names are all man’s creation. The omnipresent God who shines forth with resplendent brightness lives everywhere in all living beings. That is why God is called Sachchidananda Swaroopa. Sath means that which lives in all three primordial times. Chit means self-brilliant, that which shines forth all over Ananda – that which is dear to everyone. This explanation gives us an account of the form and qualities of God. Moreover, God is everlasting and perfect. Such a being of noblest equalities, which is visualized only by the minds eye, can only be seen through Tapasya. Charities, Pilgrimages, Fasting, Physical and outward worship can only afford mental peace. They can guide towards the path of salvation. But they can’t give salvation. By controlling the senses and with hand, continuous and severe practice one can understand Godliness. The Tapasya that is done to find the truth in all seriousness, depth and the achievement of a state of meditation leading to the experience of ecstatic joy helps in gaining the materialization of God’s presence. Through what is called ‘Nirvikalpa Samadhi’. What is required for the manifestation of God making himself visible, one has to destroy the obstacles that prevent this mental manifestation. That means the mind has to lose all its cravings. All the things that are worldly, the professions, wealth, desires and all other necessities should melt and merge into God. A loathing for the physical world and a liking for inner manifestation of God should be developed. God who is spoken of always can be realized only by a mental discipline. A feeling of complete surrender should strengthen itself in one’s mind and overcome all obstacles that come in the way of a spiritual progress. If this achieved the objective can be realized. The Vedas proclaim that we should get merged into God at the end in whom we are born, by whom we grow and live.
UNITY IS STRENGTH
We are living in the twenty-first centaury. We have all amenities we want, most modern gadgets, air-conditioned cars, fans, phones and other such requirements. But then is man is able to lead a peaceful life? Is he able to experience peace of mind? That is the question. The reason for his unrest, though he has all comforts and facilities, is his greed to earn more and his jealousy on those who earn well. To add to this, his inability to get on amicably with his neighbors adds to his discomfiture and pulls him down mentally and socially. Though we are born in different families and are members of different religions and have different names, we have to recognize the trunk that we are all human beings and belong to the family of man. The distance between peoples is growing because we talk meaninglessly saying ‘I am different from you, my religion is greater than yours, your religion is low and there are great men in our religion. What is there in your religion? Religious and tribes apart, the disunity among members of the same family troubles our minds. We observe enmity between husbands and wives, a deep chasm is seen between brothers, suspicious between mothers-in-law and daughters-in-law. The member of irrational and stubborn persons is growing these days. They, who think they lead peaceful lives having separated from their parents and living apart, This is not a situation that can be appreciated. Sri Satya Sai Baba explained during the Sivarathri festival how members of a family should manage themselves following the principle of unity. “Oh you replicas of divine are being! Today unity has taken a back seat in the universal family of man. Even in a small family of two persons problems are cropping up. Man can enjoy peace, prosperity and order when he takes the family of Lord Eswara as a model. The family of Eswara has only four members. They are Parwathi, Eswara, Ganapathi and Subrahmanya. These four are providing to the world a great ideal. There are no problems or a difference of opinion among them. When we look at them from the physical point of view, we have to consider their ‘Vehicles’ also as an ideal. Eswara has Nandi, the Bull, as his vehicle. Parvathi rides the lion. Naturally the bull is afraid of the lion but these two animals get on together with great love and understanding. Subrahmanya’s vehicle is the Peacock. Vinayaka’s vehicle is the Rat. Eswara wears as an ornament the snake. Snakes hiss at the sight peacocks and desire to eat rats. But in this family, all three animals live with unity. Then how does Eswara look like? He has Ganga on his head, the moon on his matted hair. The third eye has fire. Fire and water are opposed to each other by nature. Yet they do not behave with enmity towards each other but live amicably, thus expressing an ideal. Though individual natures differ, you should try to live peacefully without giving place to jealousy. That is what our family teaches you when you take our model as the ideal say Parvathi and Parameshwar to mankind. This is Baba’s interpretation of the divine family.
THE QUALITIES OF CULTURE To keep desires under control is characteristic of culture. Man is getting distant from peace and happiness by surrendering himself to desires. But there is no man who has no desires! The one who yields to his evil desires is taking the fall. Ravana and Duryodhana are the examples. Evil thoughts create harm for the society. As a consequence man is inviting evil all by himself. All those who desire the welfare of others are all great men. The society enjoys peace and happiness because of them. That is why Mahatma Gandhi prayed saying “Subko Sammathi de Bhagawan”. Those who do not entertain desires and live in a steady stance of life attain salvation. Baba has propounded the equation Man – Desires = God. The man who has no desires is the true crorepathy according to Baba. There are two reasons for the grief of man these days. Not being satisfied with what one has and yearning for what is not made available. Desires are the causes for never ending sorrow. The man who has contentment is the great man. The man who has desires is poverty striken. To keep desires in control is the characteristic of culture. Bhagawan Sri Satya Sai Baba has given us with grace this mahayoga called ‘Control over Desires’. The Bhagwan has preached us that we should not waste 1) Food 2) Wealth 3) Time 4) Knowledge and 5) Energy.
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