"One Little Story"
Part I

Stories and Parables



Quoted from the Divine Discourses of
Bhagavân S'rî Sathya Sai Baba




CK5



| Part I-a Part I-b Part I-c |
Part I-a
Stories 1-90
ck1 - ck2 - ck3 - ck4 - ck5
Part I-b
Stories 91-180
ck6 - ck7 - ck8 - ck9 - ck10
Part I-c
Stories 181-262
ck11 - ck12 - ck13 - ck14

| ck1 - ck2 - ck3 - ck4 - ck5 || ck6  - ck7 - ck8 - ck9 - ck10 || ck11 - ck12 - ck13 - ck14 |

 

 

73. Secret of a Happy Family

At one time there was a severe famine in Bihar. A family consisting of father, mother and two children started from Bihar to find livelihood elsewhere. The father of the family being responsible to feed this family underwent many difficulties and hardships. He even starved himself on some occasions and because of this frequent starvation, he died after some time. The mother having lost her husband, suffered from loneliness and had to bear the burden of keeping the family alive in this wide world. She went begging from house to house for food and if she got some and if it was not enough, she starved and let her children eat.

In course of time, she became so debilitated that she found it difficult to walk from house to house and beg. The boy of twelve looked at the pitiable sight of his mother and sitting on her lap said, "Oh mother, please take rest for some time. I shall beg and bring food for you." As she listened to the words of her son, her heart melted. She felt very miserable that she had to send her son to beg for food. No mother wants her child to become a beggar. Because the boy insisted, the mother consented. From that day the little boy was begging for food and giving it to his mother and the little brother and he himself would starve. After some days, he felt he could not walk and go out for begging. He went to a house and found the master of the house reading a newspaper sitting on an easy chair. In a feeble voice, he asked the master for food. The master replied that it would be useless to give him alms and said that he would give him food on a leaf. The boy, out of weakness, fainted. The master of the house lifted the boy and put him on his lap. The boy sat mumbling some words. To be able to understand what he was saying, the master put his ear close to the mouth of the boy. The boy was inaudibly whispering "The food that you wish to give, please give it first to my mother". After uttering those last words, he passed away.

We do not now find this kind of love, this intimate love existing between the members of a family. Here we find that the head of the family starved himself to death for the sake of his family; the mother starved herself for the sake of her children and the son starved and killed himself to save his mother from begging. Look at this example of affection that bound together as father, mother and child; they look like the Holy Trinity. Therefore, each member of the family must discharge his own responsibility.

74. Riches are a Deadly Temptation

The desire to raise the standard of life is a thirst that can never be quenched. It leads to endless pursuit of sensory pleasures, multiplication of wants, deeper and deeper involvement in worry. Riches are a deadly temptation. No whip can suppress the itch to gain money.

Once, Lakshmî (the goddess of fortune; also the name used for money engaged in devotional service) and Nârâyana (Her Lord) had a quarrel over who was supreme in the hearts of mankind. They decided to settle it by means of an experiment. Lakshmî came down among mankind as a spiritual teacher; when people washed her feet and worshiped her, the plate and vessels used by the devotees turned into gold! So, she was welcomed everywhere and there was a terrible rush of devotees and a huge pile of brass, copper and aluminium vessels in evidence everywhere! Meanwhile, Nârâyana too was upon the earth as an exponent of the sacred scriptures, expounding to the huge gatherings the paths to happiness and joy, marked out by the sages. When the people heard of Lakshmî converting metal into gold, they preferred her visits to those of Nârâyana and cared little for what He taught. Nârâyana was actually sent out of cities and villages when Lakshmî entered them, for His discourses distracted them from the profitable sessions of Lakshmî puja. Indeed, riches are a deadly temptation.

75. Enslave yourself to God and not Man

Maintain your selfrespect as Draupadî did. When she was about to be humiliated in the open court [S.B. 1.8-5], where her husbands, who had staked her and lost her in dice-play to the wicked Kauravas, were present, she was so enraged that if she had only cast a look on the gang of ruffians who had won her and dragged her thither, they would have collapsed into heaps of ash; instead, she looked at Dharmarâja, the eldest husband who had staked her and who was sitting before her with downcast eyes. That look quietened her a little. The she uttered a curse, which echoed over earth and heaven. "May the wives of these vipers who laid their hand on my hair and dragged me here, lament their widowhood, waving their loosened hair, in unconsolable grief. Until then, I shall not plait the hair which these barbarians have unloosened now". She proclaimed, in the hearing of all, her lineage, and its reputation for selfrespect and her resolve not to tarnish it or demean it. Maintain the dignity of your lineage of Râma, Krishna, Haricandra, Mira, Tyagaraja, Tukaram, Ramakrishna and Nandanar. The glory of your lineage is like a carefully rolled ball of thread. Any slip on your part will result in its disastrous entanglement. So beware! Enslave yourself to God and not man. Hold fast to your sâdhana.

Humiliation of Draupadî and Krishna's Rescue

 

76. Râsakrida - Its Significance

When you dedicate yourselves to the glorification of the Lord, you will revere the body, the senses, the intelligence, the will, and all the instruments of knowledge, action and feeling as essential for His work. While others will get intoxicated with pride, the bhakta or devotee will be intoxicated with prema, unadulterated love. You have heard that when the divine cowherd boy played on the flute, the men, women and children and even the cattle of Vrindâvana hurried to Him, as if drawn by the irresistible magic of His music, divine melody, that stills all the turbid waves which we name as joy and grief. They left the work they were engaged in; they had no other thought than the attainment of the Divine Presence; the cattle stopped grazing; the calves stopped guzzling milk. The story of Krishna and the gopîs or cowherds has a deep inner meaning. Vrindâvana is not a definite place on the map, it is the universe itself. All men are cowherds; all animals are cows. Every heart is filled with the longing for the Lord; the flute is the call of the Lord; the sport called Râsakrida (the sportive dance; the dance of Lord Krishna in His boyhood with the gopîs, see the story in S.B. 10:33), in which Lord Krishna is described as dancing with the milkmaids in the moonlight - every maid has a Boy-Krishna holding her hand in the dance - is the symbol of the yearning and the travail, borne by those who aim at reaching His presence. The Lord manifests such grace, that each one of you has the Lord all for yourself; you need not be sad that you won't have Him, when the others get Him; nor need you be proud that you have Him and no one else can have Him at the same time! The Lord is installed in the altar of your heart.

 
'Murali Krishna'

 

77. Stick to your Innate Nature - Whatever may Happen

A hermit was one day bathing in the Ganga, when he saw a scorpion. This is God encased in the scorpion form and name, he felt; he wanted to save the scorpion, so he took it on his palm, but, when it stung him, he dropped it on the waters. Then he was stricken with remorse and so, he lifted it up again. Thus it stung him five or six times; but, he persisted in his mission of mercy and at last, managed to drop it on dry land so that it could go its way, alive and happy. Many people who watched his efforts laughed at him for his stupidly exaggerated sympathy. The hermit told them that the scorpion had taught him a lesson and he was thankful for it. They asked, what? The hermit said, "Stick to your innate nature; whatever may happen - that is what it has taught me." Its nature is to sting, regardless of whom or when. Man's nature is to achieve jñâna; ânanda is man's essence; love is the blood-stream that sustains him; peace is the vision that guides and directs him. That is the reason why he is addressed as 'Amritasya Putra', in the Upanishads; he is the son of immortality; he has no birth, no death!

78. Perform All Work Intelligently

There was a pundit who taught grammar and rhetorie to a group of pupils. After finishing a course of lessons, he gave them an assignment: 'to compose four lines of poetry'. One young man, who struggled with himself to produce an appropriate rhyme, had the first two lines - The full moon is shining bright. The tree has fruits at height - , and in his despair, he completed the quartrain with two more lines, more absurd than those two: - The food is not cooked aright! Ganganna's face is a horrid sight! - The assignment of course is completed; but how futile, how pathetic, how worthless the result! Most of you fulfil life's assignment as absurdly as this!

79. Act Right, then Claim the Fruit

There is a story of some monkeys who planted a mango garden. They planted the saplings, watered them a few days, and plucked them from off the ground to see how deep the roots had gone! They wanted them to grow fast and yield fruits, but they were unaware of the process by which alone they could get the fruits they craved for. Act Right: then claim the fruit. Cultivate with care and collect the harvest.

80. Words Reveal the Breeding of the Speaker

The tongue is the index of true breeding. "Hey, you clout, did you hear soldiers march this way?" a man asked a blind farmer. Minutes later, another person accosted him, "Blind man, open your mouth and tell me whether you heard the noise of soldiers marching this way." Later, a third voice approached him, "Sir, did you hear some soldiers marching along this path?"At last, another person came near and placed his hand upon his shoulder, "My dear man, please tell me whether you heard men marching along this road". The blind man correctly described his interrogators as a soldier, a captain, a minister and the King himself. The words reveal the breeding of the speaker. The tongue is the armor of the heart; it guards one's life. Loud talk, long talk, wild talk, talk full of anger and hate, all these affect the health of man. They breed anger and hate in others; they wound, they excite, they enrage, they estrange. Why is silence said to be golden? The silent man has no enemies, though he may not have friends. He has the leisure and the chance to dive withim himself and examine his own faults and failings. He has no more any inclination to seek them in others. If your foot slips, you earn a fracture; if your tongue slips, you fracture someone's faith or joy. That fracture can never be set right; that wound will fester for ever. Therefore use the tongue with great care. The softer you talk, the less you talk, the sweeter you talk, the better for you and the world.

81. Absorb only Good Ideas from Satsang

Many people do not imbibe good ideas from good company because they hold on to their prejudices, preconceived ideas and preoccupations. To them, Kumbhakarna (see also RRV-P2, ch2.) sends messages of sleep and they go to sleep, while others who are awake are troubled by extraneous thoughts of their office and so on. Yet others keep on looking hither and thither, and therefore only a small minority of participants absorb the good ideas from Satsang.

At one time, there was a pundit who was expounding the Ramâyana and he undertook to do this for a period of seven days. A woman, who had recently lost her husband, used to attend the same for some solace. She was a regular visitor and used always to sit in the front row. The pundit was expounding the Ramâyana every day and this woman was constantly looking at the book and shedding tears. The pundit presumed that she had great devotion and so at the end of the seven days, he announced that because of her regular attendance and devotion, he would give the prasad first to her. While doing so, he asked her if she had enjoyed the discourses on Ramâyana. In great sorrow, the lady replied that she did not know whether the pundit was reciting Mahâbhârata or Ramâyana. She further said that she was however in great grief, because the black string at the back of the book was reminding her of the string which her late husband used to wear around his waist. Thus she conveyed that her tears had nothing to do with the pundit's exposition of Ramâyana!

82. Happiness and Your Thinking

It all depends on the point of view whether you are happy or unhappy, that colors all attitudes and opinions. Ramadas sang about the exploits of Anjaneya (Hanumân) in Lankâ (see also S.B. 9:10) and, while doing so, he mentioned the white lilies of the islands. Anjaneya heard him sing it and immediately took exception to the description. He said that he had never seen a single white flower there; the lilies of Lankâ were red, he declared. Ramadas, however insisted that they were white. Anjaneya got annoyed at the impudence of poets who tried to pit their imagination against a firsthand expert witness and appealed to Râma for intercession. Râma agreed with Ramadas! He said that Anjaneya saw them red because his eyes were affected by rajasic anger at the entire Râkshasa brood!

83. Implicit Faith is the Road to Spiritual Success

Once Lord Krishna and Arjuna were going together along the open road. Seeing a bird in the sky, Krishna asked Arjuna: "Is that a dove?" Arjuna replied "Yes, it is a dove". Krishna told Arjuna, "It is an eagle". Arjuna replied promptly, "Yes, it is an eagle." "No, Arjuna, it looks like a crow to Me; Is it not a crow?" asked Krishna. Arjuna replied, "I am sorry, it is a crow beyond doubt". Krishna laughed and chided him for his agreeing to whatever suggestion was given. But Arjuna said, "For me Your Words are far more weighty than the evidence of my eyes; You can make it a crow, dove or an eagle and when You say it is a crow, it must be one". Implicit Faith is the Road to Spiritual Success.

 

84. Mother Kâlî blesses Tenali Ramakrishna

Tenali Ramakrishna, the famous Andhra poet, humorist and philosopher, once happened to lose his way while traversing an area of thick jungle. You know that he lived in the reign of the famous emperor Krishnadeva Raja, of the Vijayanagara Dynasty, about 1500 A.D. He was attached to the court and was honored as a wise and quick-witted minister. While he was wandering desperately in the jungle, he saw an old sage. Ramakrishna ran forward and fell at his feet, in reverential homage, He asked the sage, how he got caught in that wild forest. The sage said, "The same mysterious force that dragged you here has dragged me too to this spot. The moment when I have to cast away the body I occupied so long, has arrived! I shall initiate you, now, into the mantra which I have recited all these years, as my talisman and treasure". It was de mantra of Mother Kâlî, and he whispered it into the ear of Ramakrishna.

Ramakrishna was overjoyed at the great gift; he retired into a temple of the Mother, deep in the recesses of the jungle and was intent on the meditation of the Mother, propitiated by the mantra. At midnight one day, the aboriginal Koyas of the forest came into the temple, with a goat which they sought to offer as sacrifice to please the goddess and propitiate Her. Ramakrishna hid behind the idol and when the knife was about to fall on the neck of the victim, he exclaimed, "I am the Mother of all living beings, including you. If you kill my child, I will curse you, I cannot bless you!" Believing that it was Kâlî that spoke, the Koyas desisted and went away.

Now, Kâlî manifested before Ramakrishna. She asked him, what he liked to receive from Her! She was pleased with his sâdhana. "Which do you want?" she queried, holding a plate of curds-rice in one hand and a plate of milk-rice in another. He wanted to know the consequences of eating either plate before deciding which plate to ask for. She explained, "The curds-rice will endow you with riches and economic prosperity; the milk-rice will make you a wise scholar. Now, make your choice". Ramakrishna thought within himself. "It is not good being a fool in possession of vast riches; nor, will scholarship fill the stomach, three times a day." He was a clever person! So, he asked a further question: "I see two plates before me. Before I make the choice, tell me how each will taste".

Goddess Kâlî laughed and said, "How can I describe the taste and make you understand the difference? You will have to taste them yourself" and gave him both the plates, for the purpose.

The clever Ramakrishna hastily put them both in his mouth and managed to swallow the curds and the milk, the entire quantity of rice from both plates!

Kâlî was indignant and exclaimed that his impertinence called for dire punishment. Ramakrishna accepted his mistake and invited the punishment she proposed to inflict. But, can the Mother's punishment destroy the child, however reprehensible the conduct of the child may be? "My sentence will certainly save you, do not tremble", said Kâlî. Then she pronounced the sentence thus: "Become a Vikatakavi". That is to say, "Be a clever clown, having great influence at court, accumulating much wealth and guiding all those who approach you with good advice".

God loves those who have self-confidence and courage of conviction and who seize every opportunity to improve their spiritual status. [see also the story of 'The Supreme Character of Jada Bharata' in S.B. 5.9]

 

 85. This world is a Part of Kalpavriksha

Because God comes out of our heart in the form of speech, we must try to make our speech as pure and clean as possible. God is also in the form of Truth. So whatever we will be saying will have an echo: "Let it be so!" There is a small story for this.

A traveller was going on his way. After going some distance, he was tired on account of the summer heat. By the side of the path there was a big tree and he went there to take rest under the shade of the tree. When he went into that cool shade, he was overjoyed. Then he said to himself, "I am able to find a very cool place; how fortunate will I be if I will be able to get a glass of cool water also here?" Instantaneously, a tumbler of water came down. After he drank that water he thought, "Now I have quenched my thirst, how happy will I be if there is a good bed here because this floor is hard and rough". At once a big soft bed came down. He then thought, "Even in my house, I do not possess such a pillow. If my wife comes here and sees, how happy will she feel?" Immediately the wife also came. He saw here and he thought, "Is she my wife or is she a demon? Will she eat me?" No sooner he said this, she ate him. The tree under the shade of which he sat is 'Kalpavrihsha'. Kalpavriksha is a tree that fulfills all desires. When the traveller sat under the Kalpavriksha, whatever good things he thought of, he got them instantly. But when he thought about bad things, bad things also came to him. This world is part of Kalpavriksha. We are sitting under the shade of this Kalpavriksha. If we think badly, bad happens to us and if we think in a good manner, good happens to us. So when our thoughts, our contemplation, and our deeds are pure, the Kalpavriksha of the world will be giving the good things desired by us. Both good and bad will come only from our heart. They never come from outside. That is why in the beginning we have to make our heart as pure as possible.

86. Guru has to be Himself Brahman

There was a seeker once who prayed to his elder brother to initiate him into spiritual life, with the imparting of a saving mantra; but, the brother said, "it is always a hard job to teach one's kinsman, and to teach a brother is harder still. You should go to Dakshinamûrti (offering to the object of devotion), who is S'iva himself come as teacher". The brother inquired how to discover that preceptor. Then the brother said, "he who considers all men and all things equal - he is the preceptor I have indicated".

So the young man started his search. He went among the hermitages with a gold ring on his finger; he interrogated the hermits, what the metal was. Some declared it was gold, some brass, some copper, others said it was tin or some alloy. So, he moved on. Then, he came upon a young ascetic with shining eyes. He asked him whether it was gold. The ascetic said, 'yes'. He said, 'is it not brass?' He replied, 'yes it is brass'. He said yes, to whatever the seeker said it was. He could not recognise any distinction. So, the young man concluded that the ascetic before him was Dakshinamûrti. Equanimity comes as a result of the awareness of unity, not otherwise.

Sanat Kumâr(a) (see also S.B. 3.8:3, 3.12:14, 4.22:18, for example) was engaged in extreme austerity when God appeared before him. He asked him to place before Him his needs. But Sanat Kumâr said, 'You are my guest now. You have come to this place, where I am since some time; so You may ask anything You need; I am bound to honor the guest, granting Him what He needs'.

Having known Brahman he had become Brahman himself. So he could talk as an equal to God. 'I am You', that was the stage reached by Sanat Kumâr. No wonder he spoke like that. He is ever present; I is born only after the individual seperates himself from the He. So, with the birth of the jîva, the idea of Deva or God must also be born in the mind. That is the sign of safety and success.

87. The Dîkshâ for Acquiring Raksha (security)

The Lord is all compassion, all grace. Bhîshma the grandfather of both the clans that were battling for supremacy in the field of Kurukshetra, had led the Kaurava hosts for eight days, but victory was not in sight. So the eldest of the Kauravas, Duryodhana, approached him and prayed for a more terrific onslaught on the enemy to be guided and directed by him. Bhîshma replied that it would be either death or victory for him, the next day. Knowing this, Lord Krishna persuaded the Pândava queen Draupadî, who was imbued with the deepest devotion to Him, to accompany Him to the camp of Bhîshma at dead of night. Prayer was the source of strength for that tormented queen; her prayers could not but move the Lord. She entered the tent of Bhîshma, with her face hidden behind a veil. Krishna had asked her to leave her sandals behind, lest their pit-a-pat should disturb the silence and alert the guardsmen. He wrapped them in a silken kerchief and carried the bundle under His arm!

Draupadî (see also humiliation of Draupadî and Krishna's rescue) moved into the tent and fell at the feet of Bhîshma, who blessed her, automatically, as was his wont, "May you have many years of happy married life!" Draupadî revealed herself as soon as she was blessed thus; she prayed that the Pândava brothers, her husbands, may be saved from his arrows. Bhîshma guessed that Krishna must be the originator of this stratagem; Bhîshma knew that he was doomed to die. "We are but puppets in His hands", he said and when he found Him at the entrance to the tent, he inquired what the bundle contained. Imagine his feelings when he was told that the Lord had condescended to carry under His arms, the sandals worn by His devotee! Have faith in Him; He will never give you up; He will guard and guide, until victory is won. Sincere devotion, unshaken faith they can never fail to earn grace.

Draupadî had the faith to surrender unreservedly; she led a dedicated life. The five Pândava brothers who were her husbands are the five vital airs, the panch-prâna which activate and vitalise the body. She is energy that sustains the prânas, by constant vigilant care.

To have that faith you must dive deep into the inner mystery of the avatâras like Râma or Krishna, and not lose your way in the tangle of the outer events and emotional conflicts, the external adventures and activities. Do not take Râma as a brother, son, husband, entangled in the personal calamity of having his wife kidnapped and heroically rescuing her (see RRV). You can be moved into adoration only by diving into the cool depths of the inner mystery. This process was specially discovered by the sages of India, and so India rose to the status of the Guru of the whole world. Incessant humility, insistent reverence, contemplation on God and His Glory - these shall be your Dîkshâ for acquiring Raksha (security).

88. The Lord will not be Silent when the Bhakta is Insulted

There was a bhakta in Bengal named Madhavadasa, who realised when his wife died that he had lost his 'home', for his grihalakshmî had passed away. So he gave all his riches to the poor, donned a robe and wandered alone as a pilgrim to the Jagganâtha shrine. There he did such deep penance that the concrete image soon became the abstract reality and the abstract reality became a perpetual vision. He lost all sense of time and space, of cit and a-cit. Then the Lord, with Subhadrâ, His sakthi aspect, moved towards him and placed before him the gold plate used by the priests to keep food in front of Jagganâtha in the sanctum sanctorum. When Madhavadasa awoke to his gross surroundings, he saw the gold plate with the pile of delicious food upon it; he ate his fill and returned to his inner paradise which he had left for a while.

Jagganâtha, Subhadrâ, Balarâma
Sing along with:
Jagganâtha Svâmi

Meanwhile, the plate was reported lost, assumed to be stolen, and discovered by the seashore near Madhavadasa, who was promptly arrested and led to the lockup by some very efficient policemen. He was beaten mersilessly but did not seem to mind it a bit. The chief priest that night had a dream in which Jagganâtha asked him not to bring food for the Lord again into the shrine, for "You bring food for Me, and when I eat it, you start beating Me!" Then the priest realised that it was the Lord's lîlâ to demonstrate the devotion of Madhavadasa and teach others the real nature of bhakti.

Some scholars and pundits of Puri did not feel happy at this sudden rise to fame of a stranger from Bengal; so they called Madhavadasa into their midst and challenged him to an intellectual duel. Madhavadasa was not a pundit of that type, he had learnt to S'âstras only as a staff to help him walk, as a guide to action; not a stick to beat others with. So he accepted defeat even before the bout began and signed a statement to that effect, which the leading pundit was only too glad to accept because Madhavadasa had a reputation for scholarship which was really frightening. The pundit hurried to Kas'i with that token of victory; he waved it before a gathering of scholars and demanded that they should all pay him homage as superior even to Madhavadasa.

But the Lord will not allow His Bhakta to be humiliated. When the signed statement was opened and read, they were all amazed to find that it was a statement declaring that it was Madhavadasa who had achieved victory and it was the pundit who had signed underneath acknowledging his own defeat! The Lord will not be silent when the bhakta is insulted or harmed.

89. The Lord's Name and the Chain of Destiny cannot co-exist

There was a great saint in Kerala some 500 years ago, Bilvamangala by name. He would call on Lord Krishna and Krishna would appear. Such was his devotion and sâdhana.

One man who suffered from stomach ache heard about this and he pestered Bilvamangala to find out from Krishna whether it would end or not. Bilvamangala agreed and when Krishna appeared next, he asked him the question. Krishna replied, "when the rolling stops, it will cease". The unfortunate man interpreted it to mean as, "when he stopped rolling in pain". But he got desperate, because he had perforce to roll in agony of that ache. So he left Kerala and wanted to go to some holy place to meet some holier persons who would procure for him a more satisfying answer. Bilvamangala told him that he had to suffer this trouble due to his prarabdha; that is, the result of his activities in previous births. Bilvamangala understood "rolling" to mean "rolling from birth to birth".

On the road to Kasi (a holy place) which he took, the man came to a free feeding place run by a pious lady, Kururamma by name. When she saw him hungry, she spoke to him kindly. He told her that he had decided to drown himself in the Ganga for he was told that there was no way to escape the consequence of his past sins. Kururamma called him a fool. She gave him the holy mantra, "Gopî Jana Vallabha Namaha" (name of the Lord of the gopîs) and asked him to repeat it. She said the name would cure him completely. The poor man uttered it when the attack occurred next and he was surprised to find that the pain had gone! Yes gone! Even though he pounded his stomach, it did not return.

He finished his pilgrimage to Kasi and returned to Kerala and fell at the feet of Bilvamangala, who enquired about his ache, the ache with which he had to live, for it was earned during his past lives. When the man replied that it had disappeared, Bilvamangala called on Krishna and asked Him to explain what He had meant by "rolling"; he thought it to mean rolling from one birth to another and acquiring good and evil. The sick man took it to mean rolling in pain when ache comes upon. But Krishna had meant rolling in this objective world, this prakriti and its challenging phenomena and rolling His name by the tongue. When the man lived in the name of God and had no other thought, the rolling had ceased; the name and the chain of destiny can not exist together. Prarabdha will melt away like fog before the sun when Namasmarana is done. This was a revelation even for Bilvamangala.

90. Îs'wara Sankalpa (will, resolve) will always be Fulfilled

I shall tell you the story of Îs'wara-Sankalpa and how nothing could stop its realisation. Lord S'iva was every day discoursing on Kailasa to sages and saints and devas in the evening hours. One day, Pârvatî suggested that a hall be constructed for accomodating them all, so that they could all listen without being affected by the constant fog and mist and cold winds. S'iva did not have the sankalpa to put it up; still, Pârvatî insisted that her idea must be implemented. The astrologer, who was consulted before the foundations were dug, said that 'the stars forecast that the hall will be consumed by fire, since Shani (Saturn) is not propitious from the very beginning'. The hall was completed, nevertheless. Now, that set a problem for the couple. S'iva proposed to ask Sani for the favor of saving the hall from his anger, though He doubted whether the planet, reputed for his inevitable ire, would ever agree. Pârvatî felt deeply hurt and she resolved not to give the tiny tyrant, Shani, the credit for destroying the hall that She had got built. She swore that instead of giving him the chance to declare arrogantly that he had set fire to the hall, she would herself set fire to it. But S'iva asked her to first await the outcome of His appeal to Shani; for He was Himself proceeding to his headquarters! He told Her, "If Shani agrees to exempt the hall from his anger, I shall come back and report the good news to you; but if he is adamant, I shall raise My hand and twirl this Dakka. On hearing that signal, you may set fire to the hall and rob Shani of the credit for doing so".

Pârvatî was ready with a burning torch in anticipation of the signal, so that there may not be a moment's chance for the wicked planet to execute his nefarious plan of revenge. Shani, however, agreed to the request made by S'iva; he said that he would not burn down the hall in kailasa and S'iva was happy at his reply. So, when Shani prayed that he may be granted one small boon, S'iva agreed and asked him what it was. It seems Shani had never before seen the famous Dance of S'iva which all the stellar divinities were extolling and Shani craved that S'iva may show him a step or two. S'iva readily assented and started the Thandava Dance, raising His hand and sounding Dakka! Listening to the signal, Pârvatî applied the torch and the hall was, as per the Sankalpa of S'iva, burnt to ashes! Divine Sankalpa must be fulfilled. Shani was just a tool in the Divine Plan.

 

 

 

        

 
Kalpavriksha: desire tree; the wishing tree, tree of plenty; any productive or bountiful source; a generous person; name of various works; a particular kind of mixture.
Dîkshâ: initiation, introduction, preparation for the spiritual soul, the way to purify (see S.B. 12.11-17). The process of acquiring a spiritual identity with Krishna by s'raddha, faith; sâdhu-sanga, association with devotees and bhajana kriya: the regular spiritual practice of chanting the names alone and together and reading the scriptures and such, and as a consequence receive a spiritual name after a due period of consolidation (normally about a year).
Duryodhana: Eldest of Dhritarâstra's sons and leader of the Kauravas. From childhood he formed an enmity with the Pândavas, which later resulted in the Kurukshetra war. He was killed by Bhîma.
Bhîshma: Son of Shantanu, known as the "grandfather" of the Kurus. Although he never became king, he officiated at Hastinapura as regent until Vichitravirya was of age. He is said to be an incarnation of Dyau, the chief Vasu. The original text of the Mahâbhârata contains an entire Parva, the Shanti Parva, devoted to Bhîsma's instructions on religion and morality, which he delivered while lying on the bed of arrows. [See
SB, Canto 1, Ch. 9]
Draupadî: Daughter of Drupada, king of Panchala, and wife of the five Pândavas. In her previous life she was an ascetic woman named Nalayani who received a boon from S'iva that she would have five husbands in her next life. Also known as Panchali. [
SB 1:7]
Krishna (Krsna): He who attracks everyone; cowherd, supreme commander, lover, Vedic Monarch, Vishnu Avatâr, the Supreme Personality of Godhead. Literally: Dark, because of His dark blue-grey coloured skin. Also called Hris'îkesha, as master of the senses. Govinda and Gopala as the protector of the cows. Vâsudeva as the son of Vasudeva. Yogishvâra: Lord of the Yoga; Hari: Lord. Yâdavadeva: God of the Yadus. "He who attracts, draws the mind towards Him." (see
SB Canto 10)Râma: ('source of joy') the Highest Enjoyer of eternal Bliss. Incarnation of Krishna, also called Râmacandra: the Vishnu-avatâra who together with Hanumân and his monkey-hordes and His eternal companion brother Lakshmana defeated the demon Râvana, to free Sîtâ, His wife who was abducted by the demon (see also SB 9:10 & 11).
Jagganâtha: Krishna as the Lord of the Universe, His mûrti is worshiped together with the one of His sister Subhadrâ (married with Arjuna) and His brother Balarâma and in procession taken around the city with ratha-yâtrâ (festival of the chariot in which Krishna as Lord Jagganâtha is taken around the city placed on a cart, pulled by the devotees).


 

 

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