Be Vigilant

THE TOUCHSTONE

When the great library of Alexandria burned, the story goes, one book was saved. But it was not a valuable book; and so a poor man, who could read a little, bought it for a few coppers.

The book wasn't very interesting, but between its pages there was something very interesting indeed. It was a thin strip of vellum on which was written the secret of the "Touchstone" !

The touchstone was a small pebble that could turn any common metal into pure gold. The writing explained that it was lying among thousands and thousands of other pebbles that looked exactly like it. But the secret was this: The real stone would feel warm, while ordinary pebbles are cold.

So the man sold his few belongings, bought some simple supplies, camped on the seashore, and began testing pebbles. He knew that if he picked up ordinary pebbles and threw them down again because they were cold, he might pick up the same pebble hundreds of times. So, when he felt one that was cold, he threw it into the sea. He spent a whole day doing this but none of them was the touchstone. Yet he went on and on this way. Pick up a pebble. Cold - throw it into the sea. Pick up another. Throw it into the sea.

The days stretched into weeks and the weeks into months. One day, however, about midafternoon, he picked up a pebble and it was warm. He threw it into the sea before he realized what he had done. He had formed such a strong habit of throwing each pebble into the sea that when the one he wanted came along, he still threw it away.!

REFLECTION

So it is with opportunity. Unless we are vigilant, it's easy to fail to recognize an opportunity when it is in hand and it's just as easy to throw it away.

Wise men make more opportunities than they find! Like an eagle, be vigilant to make use of the opportunities around you.

Everyday is an opportunity in front of you for making new beginnings and happy endings.

Glory of SadGuru - By Sri Muralidhara Swamiji - Part -2

Radhe Krishna To all,

Glory of Sadguru By Sri Sri.Muralidhara Swamiji- Part-2

Jagadguru Adi Sankara, the teacher of Advaita philosophy, has sung on the Glory of the Guru, “One may possess a beautiful, healthy body; a charming wife; wealth as huge as a meru mountain and enjoy fame throughout the world but of what use are these if his mind is not set on the Lotus Feet of the Guru?
All great Mahatmas have sung on the glory of the Guru.
“Kutramutrum aruthennai gunamai pannithal Guru uruvãiolir, Arunachala!”,
sings Ramana Maharishi, calling upon Arunachala to be the Guru in annihilating his mind and taking him unto His fold!
“Guruvai varuvai arulvai Guhane!” sings Saint Arunagirinathar calling upon Lord Muruga to be his Guru! And what does the great Kabir say while speaking on his Guru Ramanand? “If God and Guru appear before me I will ignore God and prostrate to my Guru!” and what does Ekanath sing of his Guru Sri Janardhana Swami?
“Guru Mata! Guru Pita! Guru amuchi kuladevata!” - The Guru is my mother, Guru my father and Guru is my family Deity!
A Sadguru is like the mother and God like the father of a child. It is the mother who takes care of the child from its birth upto the time he is able to take care of himself. In babyhood and childhood she handles the child with care and affection. When the baby dirties the bed it is she who cleans up the mess even as she speaks loving words to the baby. She sits with the child day and night when he is sick and attends to his personal needs without a frown. Whereas, the father takes pride in the son only when he stands on his two feet and makes a name for himself in the world.
Likewise, God is accessible only to the pure heart but the Guru takes on the ‘jiva’ ONLY TO CLEANSE HIM OF HIS DIRTS (‘vasanas’) and liberates him. The Sadguru’s Grace is beyond the description of words! A man with his inherent nature of successfully completing a task taken up may perform japa or meditation with obstinacy. But what happens to such a one who takes to intense spiritual practice without the guidance of a Guru? The net of Maya only tightens its hold by bestowing him with supernatural faculties. He is able to learn the happenings that are beyond the reach of our mental faculties. He may be able to cure diseases. The world, too, holds and looks upon him as verily Bhagavãn.
But the truth is that he has not attained liberation but has been pulled deeper into the pit of Maya (of ego)! He himself is aware of this. By his own effort a ‘jiva’ cannot disentangle himself from the chains of Maya. It is only a Guru who can annihilate a person’s Ego, which is the only block in knowing/being his true Self.
A classic example of this is Sarngdev who had a huge following of wealthy powerful men. He was a Siddha Purusha who could even revive the dead. Thus, he was sought after by one and all and there was always a long line of the dead and their relatives at his doorstep! Once Mukta Bai, the little sister of Saint Jnanadev, enquired about this long line of dead. On learning the reason the little one said to the relatives of the dead, “I can also revive them to life!” and chanted the Nama ‘Vittala’! ‘Vittala’! in each one’s ear and the dead jumped back on ‘its’ feet and danced away singing the Nama ‘Vittala’! ‘Vittala’!
The belittled Sarngdev rode on a lion to accost Jnanadev whom he looked upon as his archenemy. Jnanadev who was poor and lived in a hut was repairing the broken wall of his hut. He saw Sarngdev ride arrogantly on a lion and only to teach him that ‘Siddhis’ were silly matters, sat on the wall and tapped it; and it moved up to Sarngdev! The astounded Sarngdev fell at the feet of Jnanadev as he realized his own folly and the emptiness of all around him. He sought knowledge from Jnanadev who blessed him with the Nama ‘Vittala’! Sarngdev gave up his wealth, relatives and followers immediately and took to incessant chanting of the Name of Vittala into which Jnanadev had initiated him. Very soon his nescience was wiped out and he became a Jnani! !!!

Glory of SadGuru - By Sri Muralidhara Swamiji - Part -1

Radhe Krishna To all,

Glory of Sadguru By Sri Sri.Muralidhara Swamiji- Part-1

“To acquire knowledge of even worldly affairs from making a pot to scientific matter one needs a Teacher. If matters such as these that are within the purview of the working of our limited brain needs a teacher then what to speak of high spiritual knowledge which is beyond the realm of the mind? The mind that had been involved in innumerable births to look externally in seeking happiness does not so easily turn inward.

It is the Guru - the friend, philosopher and guide in the true sense - who helps us first learn the purpose of life, shows the way to the goal, holds and leads us all through the way and finally sets us in our true nature. A poverty stricken man is sitting on a cot crying and a Siddha Purusha who passes by enquires the reason for his grief. The poor man says, “I am drowned in poverty. This is the reason for my sorrow”. The Siddha Purusha points out to him, “Do not cry. Dig the ground below the cot on which you are sitting and you will find a pot filled with treasure!”
Our situation is akin to this poor ignorant man. Not knowing that happiness is our very nature we are drowned in sorrow trying to seek it elsewhere. It is the Guru who points out to us our very nature that is Bliss. Just as a child who has no parents is called an orphan a spiritual aspirant who has no Guru to guide is also an orphan. Even Bhagavan in both His Avatars as Krishna and Rama sought a Guru. Krishna’s Guru was Sandeepani and Rama’s Guru was Vasishta.
What does Krishna tell his visiting friend Kuchela? “Kuchela! None in the world enjoys peace - neither the rich nor the poor. Each envies the other imagining that the other is happy! However, you who are the personification of poverty and I who am Dwarakadeesa (the ruler of the wealthy Kingdom of Dwaraka) and Lakshmipati (Consort of Goddess of wealth Lakshmi) both enjoy peace. You do not suffer from the sorrows attached to poverty and I from those attached to wealth. Do you know why it is so? Since we enjoy the Grace of a Guru - our Guru Sandeepani!”

“GUROHO ANUGRAHENAIVA PUMAN PURNAH PRASHANTHAYE”--- One on whom guru ‘kataksha’(blessings) has fallen suffers no grief, be he wealthy or poor.
(In the case of Rama, his Guru Vasishta gives upadesa to the aggrieved Rama on the true nature of the Self and shows his true nature.)

THOUGHT FOR THE DAY

Just as those who are greedy see everything as a source ofmoney-making and those who are lusty see everything as conducive tosex, the most perfect devotee sees Krsna everywhere."

MOTHER'S TRUE LOVE

A little boy came up to his mother in the kitchen one evening while she was fixing supper, and handed her a piece of paper that he had been writing on. After his Mom dried her hands on an apron, she read it, and this is what it said: For cutting the grass: $5.00 For cleaning up my room this week: $1.00 For going to the store for you: $.50 Baby-sitting my kid brother while you went shopping: $.25 Taking out the garbage: $1.00 For getting a good report card: $5.00 For cleaning up and raking the yard: $2.00 Total owed: $14.75 Well, his mother looked at him standing there, and the boy could see the memories flashing through her mind. She picked up the pen, turned over the paper he'd written on, and this is what she wrote: For the nine months I carried you while you were growing inside me: No Charge For all the nights that I've sat up with you, doctored and prayed for you: No Charge For all the trying times, and all the tears that you've caused through the years: No Charge For all the nights that were filled with dread, and for the worries I knew were ahead: No Charge For the toys, food, clothes, and even wiping your nose: No Charge Son, when you add it up, the cost of my love is: No Charge. When the boy finished reading what his mother had written, there were big tears in his eyes, and he looked straight at his mother and said, "Mom, I sure do love you."

And then he took the pen and in great big letters he wrote: "PAID IN FULL".
REFLECTION

The heart of a mother is a deep abyss at the bottom of which we will always find forgiveness. Mother's love is the fuel that enables a normal human being to do the impossible. A mother's happiness is like a beacon, lighting up the future but reflected also on the past in the guise of fond memories.

She is the truest friend we have, when trials heavy and sudden, fall upon us; when adversity takes the place of prosperity; when friends who rejoice with us in our sunshine desert us; when trouble thickens around us, still she will cling to us, and endeavor by her kind precepts and counsels to dissipate the clouds of darkness, and cause peace to return to our hearts.

We will never know our parents worth till we become a parent.

One should be a giver not an asker, especially with our parents and there is indeed a lot to give....besides money!! Think for a moment......

EMPEROR AND THE BEGGAR

An emperor was coming out of his palace for his morning walk when he met a beggar. He asked the beggar, "What do you want?"The beggar laughed and said, "You are asking me as though you can fulfill my desire!"The king was offended. He said, "Of course I can fulfill your desire. What is it? Just tell me." And the beggar said, "Think twice before you promise anything."The beggar was no ordinary beggar, he was the emporers past life master. He had promised in that life, "I will come and try to wake you in your next life. This life you have missed but I will come again." But the king had forgotten completely -- who remembers past lives? So he insisted, "I will fulfill anything you ask. I am a very powerful emperor, what can you possibly desire that I can not give to you?"The beggar said, "It is a very simple desire. You see this begging bowl? Can you fill it with something?"The emperor said, "Of course!" He called one of his viziers and told him, "Fill this mans begging bowl with money." The vizier went and got some money and poured it into the bowl, and it disappeared. And he poured more and more, and the moment he would pour it, it would disappear. And the beggging bowl remained always empty.The whole palace gathered. By and by the rumor went throughout the whole capital, and a huge crowd gathered. The prestige of the emperor was at stake.He said to his viziers, "If the whole kingdom is lost, I am ready to lose it, but I cannot be defeated by this beggar."Diamonds and pearls and emeralds, his treasuries were becoming empty.The begging bowl seemed to be bottomless. Everything that was put into it --everything! --immediately disappeared, went out of existence. Finally it was the evening, and the people were standing there in utter silence. The king dropped at the fet of the beggar and admitted his defeat. he said, "Just tell me one thing. You are victorious - but before you leave, just fulfill my curiousity. What is the begging bowl made of?"The beggar laughed and said, "It is made up of the human mind. There is no secret. It is simply made up of human desires!!"

REFLECTIONThis understanding transforms life.

Go into one desire -- what is the mechanism of it? First there is a great excitement, great thrill, adventure. we feel a great kick. Something is going to happen, we are on the verge of it. And then we have the car, we have that special someone of our dreams, we have the dream house, we have all the luxuries, and suddenly all is meaningless again.What happens? Our mind has dematerialised it. The car is standing in the drive, but there is no excitement anymore. The excitement was only in getting it. We became so drunk with the desire that we forgot our inner nothingness.

When the desire is fulfilled- the car in the drive, the luxuries at our home, the money in our bank account, the special someone in our life - again all the excitement disappears. Again the emptiness dawns, ready to eat us up. Again we have to create another desire to escape this yawning abyss.That's how one moves from one desire to another desire. That's how one remains a beggar. Our whole life proves it again and again -- every desire frustrates. And when the goal is achieved, we will need another desire.

The day we understand that desire as such is going to fail, comes the turning point in our life.

The other journey is inwards. move inwards, come back home!

How do our sub-consious mind works

There was a man who worked for the railroad. One day as he went into the freezer compartment to do his routine work, the door accidentally closed and he found himself trapped in the compartment. He shouted for help but no one heard him since it was past midnight. He tried to break down the door but he could not. As he lay in the freezer compartment, he began to feel colder, and colder. Then he began to feel weaker, and weaker, and he wrote on the wall of the compartment, “I am feeling colder, and colder; and I am getting weaker, and weaker. I am dying, and this may be my last words”.

In the morning when the other workers opened up the compartment they found him dead. The sad twist to the above story is that the freezing apparatus in the compartment had broke down a few days earlier. The poor worker did not know about the damaged freezing apparatus and in his mind the freezing apparatus was working perfectly. He felt cold, got weaker and literally willed himself to die.

REFLECTION :

Our sub-conscious mind can be cheated. The sub-conscious mind can only accept and act on information passed to it by the conscious mind. It has no capacity to reject or decline any instructions or information passed to it by the conscious mind.

We should take initiative in whatever we do !!

Some years ago, three brothers left the farm to work in the city. They were all hired by the same company at the same pay. Three years later, Jim was being paid $500 a month, Frank was receiving $1,000, but George was now making $1,500.

Their father decided to visit the employer. He listened to the confused father and said, "I will let the boys explain for themselves."

Jim was summoned to the supervisor's office and was told, "Jim, I understand the Far East Importers has just brought in a large transport plane loaded with Japanese import goods. Will you please go over to the airport and get a cargo inventory?"

Three minutes later, Jim returned to the office. "The cargo was one thousand bolts of Japanese silk," Jim reported. "I got the information over the telephone from a member of the crew."
When Jim left, Frank, the $1,000 a month brother, was called. "Frank," said the supervisor, "I wish you'd go out to the airport and get an inventory of the cargo plane which was just brought in by Far East Importers."
An hour later, Frank was back in the office with a list showing that the plane carried 1,000 bolts of Japanese silk, 500 transistor radios, and 1,000 hand painted bamboo trays. George, the $1,500 a month brother, was given identical instructions. Working hours were over when he finally returned.

"The transport plane carried one thousand bolts of Japanese silk," he began. "It was on sale at sixty dollars a bolt, so I took a two-day option on the whole lot.

I have wired a designer in New York offering the silk at seventy-five dollars a bolt. I expect to have the order tomorrow. I also found five hundred transistor radios, which I sold over the telephone at a profit of $2.30 each.

There were a thousand bamboo trays, but they were of poor quality, so I didn't try to do anything with them."

When George left the office, the employer smiled. "You probably noticed," he said, "that Jim doesn't do what he's told, Frank does only what he'd told, but George does without being told."

REFLECTION

The future is full of promise for one who shows initiative! Initiative is doing the right things without being told. Success depends in a very large measure upon individual initiative and exertion and cannot be achieved except by a dint of hard work.

Time is neutral and does not change things. With courage and initiative,leaders change things!

The four cornerstones of character on which the structure of a nation is built are: Initiative, Imagination, Individuality and Independence.

THE TURTLE'S PICNIC !!

A turtle family went on a picnic.. The turtles, being naturally slow about things, took seven years to prepare for their outings.Finally the turtle family left home looking for a suitable place. During the second year of their journey they found it. For about six months they cleaned up the area, unpacked the picnic basket, and completed the arrangements.
Then they discovered the had forgotten the salt. A picnic without salt would be a disaster, they all agreed. After a lengthy discussion, the youngest turtle was chosen to retrieve the salt from home.
Although he was the fastest of the slow moving turtles, the little turtle whined, cried, and wobbled in his shell. He agreed to go on one condition: that no one would eat until he returned. The family consented and the little turtle left.

Three years passed-- and the little turtle had not returned. Five years...six years.. then in the seventh year of his absence, the oldest turtle could no longer contain his hunger. He announced that he was going to eat and began to unwrap a sandwich.At that point the little turtle suddenly popped out from behind a tree shouting, "SEE I knew you wouldn't wait. Now I am not going to go get the salt."

REFLECTION :
Some of us waste our lives waiting for people to live up to our expectations of them. We are so concerned about what others are doing that we don't do anything ourselves!!

Bhagavad Gita 1:26

tatrapasyat sthitan parthah

pitrn atha pitamahan

acaryan matulan bhratrn

putran pautran sakhims tatha

svasuran suhrdas caiva

senayor ubhayor api

SYNONYMS tatra--there; apasyat--he could see; sthitan--standing; parthah--Arjuna; pitrn--fathers; atha--also; pitamahan--grandfathers; acaryan--teachers; matulan--maternal uncles; bhratrn--brothers; putran--sons; pautran--grandsons; sakhin--friends; tatha--too; svasuran--fathers-in-law; suhrdah--well-wishers; ca--also; eva--certainly; senayoh--of the armies; ubhayoh--of both parties; api--including.

TRANSLATION:There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his father-in-law and well-wishers--all present there.

Bhagavad Gita 1:25

bhisma-drona-pramukhatah

sarvesam ca mahi-ksitam

uvaca partha pasyaitan

samavetan kurun iti

SYNONYMS

bhisma--Grandfather Bhisma; drona--the teacher Drona; pramukhatah--in front of; sarvesam--all; ca--also; mahi-ksitam--chiefs of the world; uvaca--said; partha--O Partha (son of Prtha); pasya--just behold; etan--all of them; samavetan--assembled; kurun--all the members of the Kuru dynasty; iti--thus.

TRANSLATION: In the presence of Bhisma, Drona and all other chieftains of the world, Hrsikesa, the Lord, said, Just behold, Partha, all the Kurus who are assembled here.

BHAGAVAD GITA 3:43

evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam

SYNONYMS

evam--thus; buddheh--of intelligence; param--superior; buddhva--so knowing; samstabhya--by steadying; atmanam--of the mind; atmana--by deliberate intelligence; jahi--conquer; satrum--the enemy; maha-baho--O mighty-armed one; kama-rupam--the form of lust; durasadam--formidable.

TRANSLATION:

Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.

BHAGAVAD GITA 3:42

indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah

SYNONYMS

indriyani--senses; parani--superior; ahuh--is said; indriyebhyah--more than the senses; param--superior; manah--the mind; manasah--more than the mind; tu--also; para--superior; buddhih--intelligence; yah--one who; buddheh--more than the intelligence; paratah--superior; tu--but; sah--he.

TRANSLATION:

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

BHAGAVAD GITA 3:41

tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana-vijnana-nasanam

SYNONYMS

tasmat--therefore; tvam--you; indriyani--senses; adau--in the beginning; niyamya--by regulating; bharata-rsabha--O chief amongst the descendants of Bharata; papmanam--the great symbol of sin; prajahi--curb; hi--certainly; enam--this; jnana--knowledge; vijnana--scientific knowledge of the pure soul; nasanam--the destroyer.

TRANSLATION:

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

BHAGAVAD GITA 3:40

indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam

SYNONYMS

indriyani--the senses; manah--the mind; buddhih--the intelligence; asya--of the lust; adhisthanam--sitting place; ucyate--called; etaih--by all these; vimohayati--bewilders; esah--of this; jnanam--knowledge; avrtya--covering; dehinam--the embodied.

TRANSLATION:

The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.

BHAGAVAD GITA 3:39

avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca

SYNONYMS

avrtam--covered; jnanam--pure consciousness; etena--by this; jnaninah--of the knower; nitya-vairina--eternal enemy; kama-rupena--in the form of lust; kaunteya--O son of Kunti; duspurena--never to be satisfied; analena--by the fire; ca--also.

TRANSLATION:

Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

BHAGAVAD GITA 3:38

dhumenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam

SYNONYMS

dhumena--by smoke; avriyate--covered; vahnih--fire; yatha--just as; adarsah--mirror; malena--by dust; ca--also; yatha--just as; ulbena--by the womb; avrtah--is covered; garbhah--embryo; tatha--so; tena--by that lust; idam--this; avrtam--is covered.

TRANSLATION:

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

BHAGAVAD GITA 3:37

sri-bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam

SYNONYMS

sri-bhagavan uvaca--the Personality of Godhead said; kamah--lust; esah--all these; krodhah--wrath; esah--all these; rajah-guna--the mode of passion; samudbhavah--born of; maha-asanah--all-devouring; maha-papma--greatly sinful; viddhi--know; enam--this; iha--in the material world; vairinam--greatest enemy.

TRANSLATION:

The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

BHAGAVAD GITA 3:36

arjuna uvaca

atha kena prayukto 'yam
papam carati purusah
anicchann api varsneya
balad iva niyojitah

SYNONYMS

arjunah uvaca--Arjuna said; atha--hereafter; kena--by what; prayuktah--impelled; ayam--one; papam--sins; carati--acts; purusah--a man; anicchan--without desiring; api--although; varsneya--O descendant of Vrsni; balat--by force; iva--as if; niyojitah--engaged.

TRANSLATION:

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

BHAGAVAD GITA 3:35

sreyan sva-dharmo vigunah
para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah

SYNONYMS

sreyan--far better; sva-dharmah--one's prescribed duties; vigunah--even faulty; para-dharmat--from duties mentioned for others; svanusthitat--than perfectly done; sva-dharme--in one's prescribed duties; nidhanam--destruction; sreyah--better; para-dharmah--duties prescribed for others; bhaya-avahah--dangerous.

TRANSLATION:

It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

BHAGAVAD GITA 3:34

indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau

SYNONYMS

indriyasya--of the senses; indriyasya arthe--in the sense objects; raga--attachment; dvesau--also detachment; vyavasthitau--put under regulations; tayoh--of them; na--never; vasam--control; agacchet--one should come; tau--those; hi--certainly; asya--his; paripanthinau--stumbling blocks.

TRANSLATION:

Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

BHAGAVAD GITA 3:33

sadrsam cestate svasyah
prakrter jnanavan api
prakrtim yanti bhutani
nigrahah kim karisyati

SYNONYMS

sadrsam--accordingly; cestate--tries; svasyah--in one's own nature; prakrteh--modes; jnana-van--learned; api--although; prakrtim--nature; yanti--undergo; bhutani--all living entities; nigrahah--suppression; kim--what; karisyati--can do.

TRANSLATION:

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

BHAGAVAD GITA 3:32

ye tv etad abhyasuyanto
nanutisthanti me matam
sarva-jnana-vimudhams tan
viddhi nastan acetasah

SYNONYMS

ye--those; tu--however; etat--this; abhyasuyantah--out of envy; na--do not; anutisthanti--regularly perform; me--My; matam--injunction; sarva-jnana--all sorts of knowledge; vimudhan--perfectly befooled; tan--they are; viddhi--know it well; nastan--all ruined; acetasah--without Krsna consciousness.

TRANSLATION:

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

BHAGAVAD GITA 3:31

ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasuyanto
mucyante te 'pi karmabhih

SYNONYMS

ye--those; me--My; matam--injunctions; idam--this; nityam--eternal function; anutisthanti--execute regularly; manavah--humankind; sraddha-vantah--with faith and devotion; anasuyantah--without envy; mucyante--become free; te--all of them; api--even; karmabhih--from the bondage of the law of fruitive action.

TRANSLATION:

One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.

MAHATMYAM OF CHAPTER 18 - INDRA BECOMES A RENUNCIATE

Indra, the king of gods, and Indrani, his consort, were sitting on the throne and enjoying the dance and music of the angels of their court. Present among the performers were the celebrated Apsaras, Urvasi, Menaka, Rambha, Tilottama and others who were clapping hilariously to the rhythm of the music and dance. Before the dance could reach its culmination, a person glowing with divine splendour entered the hall. He was escorted by the attendants of Lord Vishnu. As he entered the hall, Indra and Indrani were ejected from theirthrones by a strange force which appeared to have emerged from the new-comer glowing with divine, splendour. The invincible sword of Indra, "Vajra", darted across the hall and landed in the hands of the new-comer.

The angels, Apsaras and others prostrated to the new-corner. He ascended the throne of Indra and sat down on it majestically. The denizens of heavens applauded the new-comer and sounded calls of victory in his honour.

Indrani, who had got up on her feet by that time, walked up and sat on the throne to the left of the new-comer.

"What an atrocity ! Who are you to sit on my throne?", Indra asked the stranger.

The stranger pointed his finger towards Indra and gesticulated: "Get out of here!"
"Who can this be?" Indra wondered.

He approached the attendants of Vishnu who had escorted him. But they just disappeared.

"Urvashi! Menaka! Come here!" called out Indra.

They gesticulated to him by their fingers: "Get out of here!". Indra was humiliated even by his own maidens! With a down-cast face, he came out of the hall.

He scratched his head and tried hard to comprehend the merits that must have been earned by the new-comer.

'He has not performed even one Yaga (Sacrifice). He has ousted me who had attained the status of Indra by performing one hundred Yagas. I am unable to stand the divine splendour of the stranger. I don't get enough strength even to argue with him. He does not seem to have done any meritorious deed to deserve Indra-hood. And yet how did this happen? The attendants of Vishnu escorted him here. Perhaps it might be by the command of Lord Vishnu.

'Alright then. Let me go and see Vishnu'.

Indra reached the world of Vishnu. There he praised the Lord by chanting the Purusha -Sookta.

Vishnu appeared.

Indra narrated all the incidents and wept bitterly.

After hearing Indra patiently, Vishnu said with a smile: "Indra! Please understand that the merits accruing from the performance of Yagas, austerities, charities and other noble deeds are all limited. When your merits got exhausted, you lost your Indra-hood. There is very little merit now left with you. And the moment that too is exhausted, you will descend to the world, of human beings. What is the use of grieving? It is not possible for anyone to ward off the results of one's actions".

"Lord", said Indra with a voice choked with sorrow. "I performed one hundred Yagas and attained the state of Iridra-hood. But the new person has not even performed one Yaga!"

'True. But the merits of your Yagas have been exhausted. There is no other course for you except going back to the world of humans".

"What about the new Indra who has not performed any Yaga at all?"

True, he has not performed any Yaga", said Vishnu. "But during his life-time as a human being, he had regularly chanted the eighteenth chapter of the Geeta. Bhagawad Geeta should be considered as My own form. By the power of Geeta chanting, he attained Indra-hood. And when your stock of merits were exhausted, you were thrown out of your seat, and the new Indra occupied it."

Indra stood there overcome by grief.

"Therefore," the Lord continued, "you too start chanting and studying the eighteenth chapter of Geeta. But beware! Only human beings have access to the Geeta. The Devas do not have access to the Geeta and Bhagawata. So think well as to how you can overcome the problem and act accordingly."

So saying the Lord vanished.

Indra, with the little merit left on his account, came down to the world of humans and assumed the form of a brahmin.

He searched for a fit teacher to teach him the Geeta, and reached the banks of river Godavari .

There, in the village called Kaalika, he found a brahmin who was regularly chanting the eighteenth chapter of the Geeta. Indra became his disciple and studied the Geeta, especially the eighteenth chapter.

But his mind underwent a transformation. The study of Geeta awakened in him true discrimination, and he relinquished his desire to attain Indra-hood again, realising that it was not a permanent state. He relinquished his desires for status and power, glory and acclamation. He became a man of steady wisdom, a man of Self-Realisation, and attained Oneness with Lord Vishnu . Such is the Glory of Geeta .

MAHATMYAM OF CHAPTER 17 - BHAKTHI WITH SHRADDHA

One of the sons of King Khadgabahu of the previous story, was Dussaasana (Du-Saasana = One who miss, administrates or manages badly). Proud and haughty as he was, he took a bet with the mahouts of the royal stable that he could tie down an elephant in musht. He made the bet on the strength that he was the son of the king who was capable of tying down elephants in musht, and that he too could do so. Thus taking a bet, he approached an elephant in musht, but alas he was stamped to death by the animal.

Having died with the remembrance of an elephant uppermost in his mind, he was reborn as an elephant in the island of Simhala. The king of Simhala was a friend of King Khadgabahu of Saurashtra, and this baby elephant was sent by sea route to Saurashtra as a gift to the king who was a lover of elephants.

In the palace of Khadgabahu, the baby elephant grew up under the love and care of the king. Once it happened to listen to the king reciting the Geeta, and suddenly this event awakened in him the remembrance of his past life. It realised that it was in its previous birth the prince of that country.

And the elephant started weeping. It gave up eating. No one enquired deeply into the cause of its despair, or the truth behind it.

The king presented the elephant to a learned man who had come to the palace to participate in a literary competition.

The pundit took the elephant home, but discovered soon enough that it refused to eat anything. Expert veterinary doctors examined the elephant. They could not find anything wrong with the animal.

The pundit offered the elephant as a present to the king of Malva.

An elephant of perfect features!

"Where did you get him from?" asked the king.

"He was born in the island of Simhala. The king of Simhala gifted him to the king of Saurashtra. And he gave it to me", said the pundit.

The king went near the young elephant, stroked it with love and said: "Grow up to be a good boy. You will have all facilities here."

The king gave gifts to the pundit in exchange for the elephant and left it to the care of the chief mahout.

The elephant refused to eat. Tears rolled down from its eyes.

"This animal is suffering from some kind of disease", said the mahouts. "It is not eating because of the disease it is suffering from."

They informed the king. The king became sad.

"Disease in a young elephant of perfect features?"

He summoned veterinary doctors specialised in the treatment of elephants. They tried a number of experiments on the animal. The elephant suffered silently the inflictions of pain and forcible treatment by the experts. At last it was declared that the elephant suffered from no disease.

The king despaired.

Stroking the elephant, the king asked: "Son, what happened to you? Tell me frankly. I am not able to see your tears."

The affectionate talk and behaviour of the king eked out response from the elephant. It produced a sound as if in pain.

The king could not control his distress and he wept.

"O king, I have no disease."

The king was aghast with wonderment. He was dumb- founded.

"O king will you do me a favour?" the elephant asked.

"Tell me I will do whatever who want me to", said the king.

"Please get here a person who recites the seventeenth chapter of the Geeta regularly I will get liberated from this condition when I hear it I have been waiting for art opportunity to hear it."

The king did not bother to enquire into the logic behind the elephant's desire to hear the chanting of the Geeta. He immediately sent scores of people all over the land to find out the person who recited the seventeenth chapter of the Geeta regularly.

Later, when his mind calmed down, the king asked the elephant: "Who are you in reality? What is the meaning of your desire to hear the seventeenth chapter of Geeta?"

"O king, I am the son of King Khadgabahu"

The king of Malwa was shocked.

"Son of Khadgabahu"

The elephant narrated its story from the very beginning, the king was lost in wonder.

The Geeta pundit came.

Hearing the story of the elephant's strange request, people from all parts of the country reached the capital city and crowded round the elephant.

The elephant addressed the crowd: "O citizens of the country, please see for yourself the glory of the seventeenth chapter of the Geeta."

The crowd stood watching in rapt attention.

The pundit sat beside the elephant and started his chanting. As he finished the seventeenth chapter, the elephant which was listening to it attentively, fell down and died.

A celestial vehicle alighted there. Led by the angels of the heavens, the soul of the elephant entered the vehicle and it rose and vanished into the higher worlds.

The king and the citizens who had physically witnessed the glory of the seventeenth chapter, praised the Bhagawad Geeta in one voice.

The king arranged for a state funeral for the elephant.

After having narrated the greatness of the seventeenth chapter, O Siva (of auspicious nature), I shall now narrate the greatness of the eighteenth chapter.

MAHATMYAM OF CHAPTER 16 - CONQUEST OF DEMONICAL NATURE

King Khadgabahu of Saurashtra was a valiant person. He was also god-fearing and true devotee of the Lord. Nature was, therefore, kind to him, and his country prospered well on account of timely rains and bright seasons. The happy and contented king ha an elephant named Arimardana (Ari-mardana= Subduer of opponents). He loved his elephant very much. It was a quiet and obedient animal, except when it was in musht. During the periods of musht, it used to get out of control, and never obeyed the king or the mahauts. Yet the king looked after it with all love and care.

One morning, the citizens woke up hearing a big noisy commotion. Some people were seen standing in groups, some were mad running about.

"What happened?" enquired the inquisitive people.

"Arimardana, the king's elephant, is in musht"

"When did it happen?"

"Last night!"

"Is there any trouble?"

"It is only trouble everywhere."

"Do you know? That fellow has smashed the walls around the palace. It has driven away the mahauts. It is now strolling on the main road leading to the palace, trumpeting fiercely."

"What are the mahauts doing?
"They are following his trail cautiously. He cares a hoot for their intimidations and commands."

"Look ! People are running away from the main road."

"Let us go and see what is happening."

And so, people hastened to the main road cautiously.

The king came out with a contingent of bodyguards to see for elf the happenings and to assess the situation. He was shocked to see the damages caused by the elephant.

It had smashed the windows and ransacked the shops.

It was destroying the houses on the roadside.

It was trumpeting and running madly with its tail held aloft.

The mahauts were trying their best to control the animal by beating and inflicting pain on it through various methods. But all in vain. They were following the elephant cautiously, looking for opportunity to trap it and tie it. The onlookers had taken up vantage positions from where they could run and escape in case of an emergency .

At that time, an old brahmin emerged from the crowd. He pushed aside the mahauts and approached the elephant.

"Oh no! Please don't go near it."

'Come back."

It is a murderous elephant."

Don't go near that mad animal."

The crowd cried out to him in so many ways. But the brahmin did not pay any heed.

"Stop there! No more mischief now," the old brahmin shouted at the elephant.

"What! Is the old fellow going to control a mad elephant?" the onlookers blurted.

"Don't move. Stand still," came the commanding voice of the brahmin.

"O Lord! Will the elephant kill the man now?" mourned the king.

Others also became sad.

"Didn't you hear me? Stop, and stand still." The brahmin had had by now reached the elephant.
Wonders!

The rampaging elephant stood still, with its trunk curled up on its tusks.

The brahmin stroked gently the elephant's forehead and wiped the discharge oozing from the must glands. He massaged the gland area with pressure and comforted the elephant and returned.

People stood watching him with wonderment.

What a surprise!

The king and the citizens crowded round him.

By that time, the elephant had again become restless and started its rampage.

"O brahmin! can you tie up the elephant?" asked the king.

"Is it necessary?" asked the brahmin.

"Yes! Yes!" came the reply from the crowd.

"O brahmin! Please tie up the elephant. I shall reward you for this work" said the king.

By that time, the elephant had again become uncontrollable and destructive. It had started destroying houses.

"Brahmin! Please go and tie up the elephant", the king ordered.

The brahmin took a heavy iron chain from the frightened mahauts and dragged it along and approached the elephant.

The onlookers watched with abated breath. "Stop! Don't move!" ordered the brahmin.

The elephant pricked up its ears and listened.

It trumpeted loudly.

It shook its head and trumpeted again. "Don't move. Let me put the chain."

The elephant stood quietly in its majestic gait.

The mahauts directed the brahmin from a safe distance as to how the chain should be put round the front and rear legs of the elephant. The brahmin chained the animal without difficulty. After the chaining was over, he caught the elephant by the tusk and walked up to the chief mahaut and handed over the animal to him.

"Please behave yourself. And don't be mischievous," said the brahmin to the elephant in a commanding tone.

The mahaut caught hold of the tusk with a trembling hand and led it to the royal stable and tied it up there.

The king summoned the brahmin.

"By what power did you tame the mad elephant? Magic? Sorcery? Witchcraft? I am eager to know it," said the king.

The brahmin smiled.

"O king! I am not a magician. I am a humble devotee of Lord Krishna," he said.

"Tell me the secret of your feat," the king said.

"O king. I have no secret to declare. I read regularly the sixteenth chapter of the Geeta. That enables me to relinquish all feelings of duality under all situations and circumstances: and that non-dual condition of mind imparts to me the courage to approach even the wildest of animals and tame them. It is all the glory of the sixteenth chapter," said the brahmin.

"O brahmin! Please accept me as your disciple and teach me the sixteenth chapter of Geeta", requested the king.

The brahmin accepted the king as his student and taught him the Geeta and especially the sixteenth chapter.

Years later, the king became so perfect in his practice of the sixteenth chapter, that he himself tied up the same elephant when in musht.

Such is the glory of the sixteenth chapter of the Geeta.

Thus the glory of the sixteenth chapter has been narrated by me. I shall now tell you the story of the glory of the seventeenth chapter, which is equally beautiful.

THOUGHT FOR THE DAY

"A materialistic person, thinking himself to be very advanced in intelligence, continually acts for economic development. But again and again, as enunciated in the Vedas, he is frustrated by material activities, either in this life or in the next. Indeed, the results one obtains are inevitably the opposite of those one desires."

(Sri Narada Muni - Srimad-Bhagavatam 7.7.4)

WHAT IS WORTH ANYTHING IN LIFE - A SOLDIER

Horror gripped the heart of a World War-I soldier, as he saw his lifelong friend fall in battle. The soldier asked his Lieutenant if he could go out to bring his fallen comrade back.

"You can go," said the Lieutenant," but don't think it will be worth it.

Your friend is probably dead and you may throw your life away."

"The Lieutenant's words didn't matter, and the soldier went anyway.

Miraculously, he managed to reach his friend, hoisted him onto his shoulder and brought him back to their company's trench. The officer checked the wounded soldier, then looked kindly at his friend.

"I told you it wouldn't be worth it," he said. "Your friend is dead and you are mortally wounded."

"It was worth it, Sir," said the soldier.

"What do you mean by worth it?" responded the Lieutenant. "Your friend is dead."

"Yes Sir," the soldier answered,"but it was worth it because when I got to him, he was still alive and I had the satisfaction of hearing him say....

"Jim...I knew you'd come."

REFLECTION

Many times in life, whether a thing is worth doing or not, really depends on how u look at it. Enjoy the little things, for one day you may look back and realise they were the big things.

The way to love anything is to realise its worth and that it might be lost. Also, relationships are like crystals, you dont realize how much it's worth until it breaks.

Take up all your courage and do something your heart tells you to do, so that you may not regret not doing it later in your life!!

EVERYONE HAS A DIFFERENT POINT OF VIEW !!

One day, the father of a very wealthy family took his son on a trip to the country with the express purpose of showing him how poor people live.

They spent a couple of days and nights on the farm of what would be considered a very poor family.

On their return from their trip, the father asked his son, “How was the trip?”

“It was great, Dad.”

“Did you see how poor people live?” the father asked.

“Oh yeah,” said the son.

“So, tell me, what did you learn from the trip?” asked the father.

The son answered: “I saw that we have one dog and they had four. We have a pool that reaches to the middle of our garden and they have a creek that has no end. We have imported lanterns in our garden and they have the stars at night. Our patio reaches to the front yard and they have the whole horizon.

“We have a small piece of land to live on and they have fields that go beyond our sight.

“We have servants who serve us, but they serve others. We buy our food, but they grow theirs.

“We have walls around our property to protect us, they have friends to protect them.”

The boy’s father was speechless.

Then his son added, “Thanks Dad for showing me how poor we are.”

moral: every one as different point of view

but everyone think they are right always even thats wrong

BHAGAVAD GITA 3:30

mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah

SYNONYMS

mayi--unto Me; sarvani--all sorts of; karmani--activities; sannyasya--giving up completely; adhyatma--with full knowledge of the self; cetasa--consciousness; nirasih--without desire for profit; nirmamah--without ownership; bhutva--so being; yudhyasva--fight; vigata-jvarah--without being lethargic.

TRANSLATION:

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

BHAGAVAD GITA 3:29

prakrter guna-sammudhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet

SYNONYMS

prakrteh--impelled by the material modes; guna-sammudhah--befooled by material identification; sajjante--become engaged; guna-karmasu--in material activities; tan--all those; akrtsna-vidah--persons with a poor fund of knowledge; mandan--lazy to understand self-realization; krtsna-vit--one who is in factual knowledge; na--may not; vicalayet--try to agitate.

TRANSLATION:

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

BHAGAVAD GITA 3:28

tattva-vit tu maha-baho
guna-karma-vibhagayoh
guna gunesu vartanta
iti matva na sajjate

SYNONYMS

tattva-vit--the knower of the Absolute Truth; tu--but; maha-baho--O mighty-armed one; guna-karma--works under material influence; vibhagayoh--differences; gunah--senses; gunesu--in sense gratification; vartante--being engaged; iti--thus; matva--thinking; na--never; sajjate--becomes attached.

TRANSLATION:

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

BHAGAVAD GITA 3:27

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate

SYNONYMS

prakrteh--of material nature; kriyamanani--all being done; gunaih--by the modes; karmani--activities; sarvasah--all kinds of; ahankara-vimudha--bewildered by false ego; atma--the spirit soul; karta--doer; aham--I; iti--thus; manyate--thinks.

TRANSLATION:

The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.

BHAGAVAD GITA 3:26

na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran

SYNONYMS

na--do not; buddhi-bhedam--disrupt the intelligence; janayet--do; ajnanam--of the foolish; karma-sanginam--attached to fruitive work; josayet--dovetailed; sarva--all; karmani--work; vidvan--learned; yuktah--all engaged; samacaran--practicing.

TRANSLATION:

Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.

BHAGAVAD GITA 3:25

saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham

SYNONYMS

saktah--being attached; karmani--prescribed duties; avidvamsah--the ignorant; yatha--as much as; kurvanti--do it; bharata--O descendant of Bharata; kuryat--must do; vidvan--the learned; tatha--thus; asaktah--without attachment; cikirsuh--desiring to; loka-sangraham--leading the people in general.

TRANSLATION:

As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.

BHAGAVAD GITA 3:24

utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah

SYNONYMS

utsideyuh--put into ruin; ime--all these; lokah--worlds; na--do not; kuryam--perform; karma--prescribed duties; cet--if; aham--I; sankarasya--of unwanted population; ca--and; karta--creator; syam--shall be; upahanyam--destroy; imah--all these; prajah--living entities.

TRANSLATION:

If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.

BHAGAVAD GITA 3:23

yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah

SYNONYMS

yadi--if; hi--certainly; aham--I; na--do not; varteyam--thus engage; jatu--ever; karmani--in the performance of prescribed duties; atandritah--with great care; mama--My; vartma--path; anuvartante--would follow; manusyah--all men; partha--O son of Prtha; sarvasah--in all respects.

TRANSLATION:

For, if I did not engage in work, O Partha, certainly all men would follow My path.

BHAGAVAD GITA 3:22

na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani

SYNONYMS

na--not; me--Mine; partha--O son of Prtha; asti--there is; kartavyam--any prescribed duty; trisu--in the three; lokesu--planetary systems; kincana--anything; na--no; anavaptam--in want; avaptavyam--to be gained; varte--engaged; eva--certainly; ca--also; karmani--in one's prescribed duty.

TRANSLATION:

O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.

BHAGAVAD GITA 3:21

yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate

SYNONYMS

yat--whatever; yat--and whichever; acarati--does he act; sresthah--a respectable leader; tat--that; tat--and that alone; eva--certainly; itarah--common; janah--person; sah--he; yat--whichever; pramanam--evidence; kurute--does perform; lokah--all the world; tat--that; anuvartate--follow in the footsteps.

TRANSLATION:

Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

MAHATMYAM OF CHAPTER 15 - HOW TO BECOME A MAN OF PERFECTION

The King of Gauda (Bengal) kingdom, Kripana Narasimha (lion of a man, wielding a sword) was a very powerful King. A large disciplined army, well equipped with chariots, horses and elephants, etc. proclaimed his supremacy over other kings. His commander-in- chief was a brave and dynamic person called Sarabha Bherunda (quick and terrible). He was so powerful that he used to wield his influence even over the king and the ministers.

As months and years passed by, the army chief thought to himself: 'Why not put the king in prison and assume power for myself?'. He did not act immediately on his impulse, but the thought kept smouldering in his mind. Thus some months and years passed by. Unfortunately, as destiny would have it, the army chief contracted the deadly disease of small pox and died.

He took the leaf and found that something was written on it. The letters had almost worn out, and with some difficulty the king read out aloud what seemed like sloka:

"Dwandair-Vimuktah Sukha Dukha Samjnair Gachhanty-Amudha Padamavyayam Tat"

Suddenly the horse fell down and lay still. Within moments was dead.

The king thought that the horse had perhaps fainted. He removed the saddle and stirrups from its body and tried to revive in various ways. Nothing worked.

A celestial vehicle alighted there. The soul of the horse was welcomed into it, and it rose to the heavens. The king was astonished to see the incident.

He murmured to himself: 'This horse might have been a pious soul".

He left the corpse of the horse there and walked away. He called out loudly to his team and soldiers. No response greeted him except the echo from the depths of the forest. The king wandered through the forest, tired and dejected.

While thus wandering, he chanced to reach an Ashram, surrounded by fruit-bearing trees with flocks of birds and animals. He met the Sanyasin of the Ashram and paid his respects to him. After quenching his thirst and hunger, the king told the Sanyasin about his horse and its death. He asked the Sanyasin about the secret of the horse's fortune and its ascent to the higher worlds in the celestial vehicle. The Sanyasin sat in meditation for a while. He saw in his mind the entire life of the horse and its previous births. He told the king: "O King! That horse was the commander of your armed forces in its previous birth. He died of small pox when he was entertaining traitorous thoughts of overthrowing you and assuming power for himself. Because of his evil thoughts, he was born as an animal, a horse. He served you well in his new birth and behaved faithfully till his last moment. When he was nearing his death, you happened to get the piece of palm leaf which came flying in air, and read out aloud a portion of the sloka written on it. That sloka was from the fifteenth chapter of the Geeta. That palm leaf was discarded by my disciple, who had copied the fifteenth chapter on palm leaves and memorised it. By merely listening to a portion of a sloka of the fifteenth chapter, your horse was liberated from the hordes of sins committed by it in its previous births."

"Revered Sir," said the king. "If that is so, I too would like to study the fifteenth chapter of the Geeta. Please teach me the Bhagawad Geeta and especially the fifteenth chapter. May I too get liberated."

'I shall be glad to teach you", said the Sanyasin. "You can contemplate upon and practise the teachings of the Geeta even while you remain in the palace and attend to the affairs of the state."

The Sanyasin imparted the teachings of the Geeta to the king and taught him specially the fifteenth chapter. Thereafter, he led him out of the forest and put him on the road leading to the countryside.

The king chanted the fifteenth chapter of the Geeta regularly and attended to all the affairs of the state efficiently. In due course, he coronated his son Simhabala as the king and retired from active outside work and took to a life of deeper study and contemplation. He became a man of perfection even while living and ultimately cached the higher worlds

On account of the various acts of violence committed and the traitorous thought of overthrowing the king entertained by him, he was born as a horse in the kingdom of Sind.

It was a healthy and energetic horse, always kicking up dust b its hooves and charging forward. It had all the characteristics of good well-bred horse. A trader purchased it and presented before the king of Gauda Kingdom, Kripana Narasimha, who hat grown old by that time.

"Well bred horse!" said the king stroking the animal, "Where did you purchase it from?"

"From Sind, please look at its features. They are perfect" said the trader.

"Fine! On the whole it looks like a good one endowed with perfect features." They all agreed, even recommended strongly that the king should purchase the horse. The horse also seemed to have a particular attachment to the king.

The king was pleased and gave a purse of gold coins to the trader, a price which was more than what he expected for the horse.

The trader bowed low to the king and withdrew.

The horse was entrusted to the chief trainer of the king's army.

Years rolled by.

The horse was deployed in a number of battles. It behaved so well in the battlefields that it became the object of the king's special affection. He took special care of the horse.

One day the king ordered a grand hunting expedition. He rode his faithful horse and entered the forests leading the hunting team.

In the depths of the forest, the king saw a herd of deer faraway in an opening, and galloped towards it through the thick woods. Noticing that the King was getting isolated from the team, the soldiers sounded warning notes and coded calls to others to keep track of the king. But the horse had run so fast that the king had already covered a great distance, and was beyond their sight.

The herd of deer scattered and ran helter-skelter and the king pursued them. Soon he realised that he had been isolated from the team. He stopped the horse and got down. The strain of hunting had left the king and the horse tired and thirsty. The horse was panting for breath. The king went around that place in search of water, but of no avail.

The horse was getting restless due to exhaustion and thirst. It was neighing in a pitiable voice. The king stroked it in a bid to comfort it. He looked around helplessly.

A strong wind started blowing. Dry leaves, twigs and dust flew in the air. Amongst the dry leaves that blew over the king, a piece of palm leaf attracted the king's attention.

MAHATMYAM OF CHAPTER 14

King Shourya was ruling the Kingdom of Kashmir. At that time another powerful king named Vetala ruled the island of Simhala (Sri Lanka). These two kings were fast friends. As a token of friendship, the kings used to send each other rare and precious gifts. The king of Kashmir once sent to his friend a pair of hounds of rare breed. In return, the king of Simhala sent two baby elephants to the king of Kashmir.

The hounds grew up in the island of Simhala under the care of an expert trainer.

One day the king ordered: "Make arrangements for a hunting expedition."

The king and his advisers decided to hunt only the hares. It was declared that no other animal should be killed. Thus the hunt began.

The drums were beaten Conches were blown.

Hilarious shoutings!

The forests were shaken up.

Animals panicked and ran helter skelter.

Seeing their panic the princes laughed aloud.

Groups of hares started showing up. They emerged from their hideouts and started running for their lives.

The king released a hound into the pack of hares. The hares jumped sideways and scattered. One hare ran straight ahead and, the hound followed its trail. When they were almost out of sight, the king raced after them on his horse. Others followed the king.

The hound had almost caught the hare. The soldiers watched: the scene, holding their breath. Suddenly the hare turned round and with one quick stroke notched the eyes of the dog. The dog by that time could just bite the hare once. Bleeding profusely, both the hare and the dog started running again. They ran blindly and fell into a dirty pool of water and slush. Both fought with each other in that pool. The fight however did not last long. Both fell dead.

The kind and the soldiers were watching the fight. sanyasin (ascetic) was also watching the tight on the other side. He uttered aloud to himself: "Even though the lives have changed, the effect of actions continues."

He heaved a deep sigh. The king noticed it.He got down from his horse, went to the Sanyasin, paid his respects to him and looked around.

A little away, he saw an Ashram.In the immediate surroundings of the Ashram he saw strange 1hings happening. A cobra and a mongoose were playing like friends. A leopard and a deer were frolicking about. On the folded-up tail of a peacock a snake had crawled up without fear. Elephants and lions were playing about.

"Which is this place where animals live in perfect peace and fearlessness, forgetting their natural antagonism?" asked the king.

"O king! This is the Ashram of Sage Vatsa (Chest). I am his disciple, Swa Kandhara"said the Sanyasin. (Swa=One's own Kandhara = neck, the which supports the head. Allegorically it means one who bears one's head on one's own neck, i.e. a person of discrimination and independent judgement. He is also a disciple of 'Vatsa'. Vatsa meaning the chest or the heart, i.e. a person. Who is also sensitive to the intuitions of his "heart" that is to say, a person in whom both the qualities of the heart and head have been well developed)

By that time, a celestial vehicle came down there. Welcomed warmly by angels, the souls of the dog and the hare boarded the skycraft, rose high into the sky and disappeared from human vision.

The king and his retinue witnessed the scene with amazement.

"Revered Sir. I am astonished to see the souls of my dog and the wild hare going up in a celestial vehicle to the heavens. I an eager to know how this could happen," said the king.

"O king!" said Swa Kandhara, "did you notice that both of them died in that pool of water? That must be the reason why they got evolved to the higher worlds."

"You mean the water of that dirty pool has so much power and glory?"

"Must have!"

"What ?"

"Power and Glory!"

"How?"

"O king! All I know is that, that pool has been formed by the water which has flowed out and stagnated there, where I wash my feet before entering the Ashram premises. It is a routine for me to wash my feet every time I enter the Ashram."

"Revered Sir, I am asking you because of my ignorance. Ho come that water has acquired so much sanctity and power?"

"O king! I chant and study the fourteenth chapter of the Bhagawad Geeta every day. My Guru also does it. It is on account of the glory of the fourteenth chapter of the Geeta that the anima1 forget their natural enmity towards each other and co-exist here in mutual love. Even the water used for washing my feet has become sacred, as you observed just now. That is why the hare and the dog attained the higher worlds."

"Sir, I heard you remark something about lives and effect actions. Whom did you implicate by these remarks?"

Swa Kandhara smiled.

"Oh that is simple. Listen. A brahmin named Kesu once lived in Maharashtra in the town of Pratyudaka. He was a gambler and a drunkard. His wife was not at all faithful to him, and she led an immoral life. One day Kesu caught her red-handed when she was indulging with another person, and killed her immediately. After some time Kesu also died.

He lived a number of lives in the lower worlds of animals and ultimately he was born as a hare in this birth. Similarly, his wife also went through a number of births and deaths in the realms, and was born as a dog in this birth. Even though they went through a number of births and deaths, yet the instinct of mutual enmity persisted in them. I could not help laughing when I saw their mutual antagonism exhibiting so vigorously even after the lapse of so many births, when they fought so furiously and died in that dirty pool. Indeed, even though the lives have changed, the effect of actions continues to dog them."

The king was astonished. A doubt lingered in his mind, He asked: "How could you know all these things?"

"On account of my study of the fourteenth chapter of the Geeta, am able to know not only my own previous births, but that of others too. So great is the Geeta, and its fourteenth chapter, therefore, why don't you also start studying and practising the fourteenth chapter of the Geeta? Give up these silly pastimes of hunting and killing. Start practising the fourteenth chapter!"

The King accepted the advice of the Sanyasin and started studying the fourteenth chapter of the Geeta. Gradually, he evolved to the higher worlds.