Moral stories from Panchatantra -2


































Stories from Panchatantra


The tales of Panchatantra, perhaps, are the oldest stories known in the literature of India. The dates of the Panchatantra are not known and these tales are usually attributed to Vishnu Sharma. Some believe that the fables of panchatantra are as old as Rig-veda.

The popular story about the origin of Panchatantra goes like this: Once there was a king who has three son who are dull and without any wit or wisdom. Worried about the wellbeing of his sons the king approaches a wise brahmin called Vishnu Sharma and prays him to impart wisdom into his sons. Since the songs of the king are dimwits, he chooses to pass the wisdom in the form of interesting fables. The stories narrated by Vishnu Sarma contains animals and birds and he makes them speak and behave like humans.
Panchatantra tells about five ways that help the human being succeed in life. Pancha means five and tantra means ways (or strategies or principles). Addressed to the king's children, the stories are primarily about statecraft and are popular throughout the world. The five strategies are:
  • Quarrel among friends (mitra-beda)
  • Gaining friends (mitra labha)
  • Of crows and owls
  • Loss of gains
  • Imprudence (mindless action)


Stories from Panchatantra
The Heron, Serpent and the Mongoose



Once upon a time there lived a group of herons on a banyan tree. In the hollow trunk of the tree dwelt a black serpent who ate the young herons before they grew. Out of sorrow the heron, approached the crab.
The crab heard of the serpent and then thought to itself, " The heron is also the natural enemy of our race. So i need a scheme to get rid of all of them". So he advised the heron to throw fish bits all the way from the house of the mongoose to the tree where it lived.
The heron did as told and the mongoose following the trail of the fish came and ate the seprent and at the same time crept up the tree and ate all the herons too.


Stories from Panchatantra
The mice and the elephants


Once upon a time there lived a group of mice under a tree peacefully. But once a group of elephants came that way and destroyed the homes of all the rats as a result of which many of them were crushed to death. Then the king of rats decided to approach the elephant chief and request him to guide his herd through another route.

The elephant king agreed to this and took another route to the water. And so the lives of the rats were saved. One day a group of elephant-hunters came and trapped the group of elephants in huge nets. Then the elephant king suddenly remembered the king of the rats. He summoned one of the elephants of his herd which had not been trapped, to go and contact the king of rats.
On listening to the elephant, the rat king took his entire group of mice and they cut open the nets which trapped the elephant herd. So the elephant herd was totally set free.

Stories from Panchatantra
The cat, partridge and the hare




Once upon a time there lived a partridge under a tree. The partridge one day decided to go to the fields and indulge itself in the food there. But it did not return for many days as it found the fields a good source of food.

In the meantime a hare came along one day and occupied the same dwelling which the patridge used to live in. The partridge however returned from the fields having grown plump from the food. It wanted to claim the dwelling for itself. A fight ensued and the hare was saying that the dwelling belonged to whoever occupied it.
Then they both decided to contact a supposedly learned cat, on the shores of the Ganges who was supposed to be wise and old. So one day they both approached the cat with their problem. The cat, which was actually a hypocrite who earned his livelihood by posing as a priest, decided to take advantage of the occasion. On hearing the partridge and the hare from a distance, it said, "Sorry! I can't hear you from that far a distance because of old age. Dont worry I mean no harm to you. Come closer and both of you relate your stories."
They were fooled into coming near and as soon as he could lay his hands on both of them he killed them both and had a meal.

Stories from Panchatantra
The gold giving serpent




Once upon a time there lived a poor brahman. He used to work hard on the fields but all his efforts did not bear fruit. He one day found an anthill on his field and found a serpent there. Thinking that he had not paid respect to the gauridan diety of his field, he procured milk and started feeding the anthill with milk from that day. One day he found a gold coin in the plate. So he used to get a gold coin everyday he fed the serpent with milk.

Then one day he had to go to the town and asked his son to look after the seprentby feeding him the milk. The son was greedy and he thought,"This anthill must be full of gold coins". And he stuck the serpent. Unluckily the serpent did not die and it attacked the boy and he died.

Stories from Panchatantra
The day dreaming priest




Once upon a time there lived a priest who was extremely lazy and poor at the same time. He did not want to do any hard work but used to dream of being rich one day. He got his food by begging for alms. One morning he got a pot of milk as part of the alms. He was extremely delighted and went home with the pot of milk. He boiled the milk, drank some of it and put the remaining milk in a pot. He added slight curds in the pot for converting the milk to curd. He then lay down to rest.

He was extremely delighted at the pot of milk he found and started dreaming about the pot of curd while he lay asleep. He dreamt that if he could become rich somehow all his miseries would be gone. His thoughts turned to the pot of milk he had set to form curd. He dreamt on : "By morning the pot of milk would set, it would be converted to curd. I would churn the curd and make butter from it. I would heat the butter and make ghee out of it. I will go to that market and sell that ghee, and make some money. With that money i will buy a hen. The hen will lay may eggs which will hatch and there will be many more hens and cocks. These cocks and hen will in turn lay hundreds of eggs and I will soon have a poultry farm of my own." He kept on imagining.
"I will sell all the hens of my poultry and buy some cows, and open a milk dairy. All the town people will buy milk from me. I will be very rich and soon I shall buy jewellery. The king will buy all the jewellery from me. I will be so rich that I will be able to marry an exceptionally beautiful girl from a rich family. Soon I will have a handsome son. If he does any mischief I will be very angry and to teach him a lesson, I will hit him with a big stick." During this dream, he involuntarily picked up the stick next to his bed and thinking that he was beating his son, raised the stick and hit the pot. The pot of milk broke and he awoke from his sleep. Only then did he realise he was daydreaming.

Stories from Panchatantra
The mongoose and the farmer's wife




Once upon a time there lived a farmer and his wife. They had a new born son. The farmer's wife wanted to have a pet animal to protect the child which would also be a companion to the child. They debated and decided upon a mongoose. So they brought a mongoose and started rearing it.

A couple of months later, one day the farmer and his wife wanted to go out of the house leaving the child at home. The farmer thought that the mongoose would take care of the child while they were away. So they left the mongoose and the child at home and went out.
The farmer's wife returned earlier and on returning home found that the mouth of the mongoose was stained with blood and she immediately inferred that the mongoose had killed the child. In anger she threw a box on the mongoose and the mongoose was hurt badly. She then rushed inside to see what happened to the child. She was surprised to find a dead snake lying in the room. She could infer that that the mongoose had saved the child's life by killing the snake. Realising the mistake she went out of the room only to find the mongoose dead on the floor. She cried out load at her hasty action.

Stories from Panchatantra
The Sage's daughter




Once upon a time there lived a sage on the banks of a river. He and his wife did not have any children. One day when the sage was praying in the middle of the river, an eagle happened to pass by and the eagle dropped a female mouse in the hands of the sage. The sage found the mouse in his hands on opening his eyes, and took it home to his wife.

On reaching home, he talked to his wife about the mouse and they decided to convert the mouse into a young baby girl. The sage and his wife began to take care of the girl child and brought her up as their daughter. The child grew day by day to a beautiful maiden by the age of sixteen. At this age, the sage decided to find a match for the girl. He and his wife decided that the Sun God would be an ideal match for their girl.
So the sage prayed for the Sun God to appear, and once the sun god appeared asked him to marry his daughter. But his daughter said, "Sorry! I cannot marry the sun god because he is very intense and I will be reduced to ashes in his heat and light.". The sage was displeased and asked the sun god to suggest a possible groom. The sun god suggested the name of the Lord of the clouds. For, the cloud can easily stop the rays of the sun.
The sage then prayed for the lord of the clouds and once he appeared him took him to his daughter. The daughter once again decided not accept him as his groom. She said, " I do not want to marry a person as dark as him. Moreover, I am afraid of the thunder he produces". The sage was dejected once again and asked the lord of clouds for a suitable groom. The lord of clouds suggested, " Why don't you try the lord of wind, for he can easily blow me away".
The sage then prayed for the lord of the wind. On the appearance of the wind-god, he took him to his daughter. His daughter rejected the groom saying that she cannot marry such a feeble person like the wind god who is always on the move. Dejected once again the sage asked the wind-god for a suggestion. The wind-god suggested the lord of the mountain which was rock solid and stopped the wind easily. So the sage then went to the mountain lord and requested him to marry his daughter. But the daughter once again rejected the mountain lord saying that he was too cold-hearted for her to marry and requested the sage to find somebody softer. The mountain god then suggested a mouse to him, because the mouse is soft and yet can easily make holes in the mountain.
This time the daughter was happy and agreed to marrying a he-mouse. So the sage said, "Look at what the destiny had to offer you. You started as a mouse, and were destined to marry a mouse in the end. So be it". He then converted her back to a she-mouse and got her married to a he-mouse.

Stories from Panchatantra
The Moon lake




Once A large herd of elephants lived in a jungle. Their king was a huge, majestic tusker. He looked after them with love and care. A severe drought hit the area. As there was no rain for a few years, all the rivers and tanks had dried up. Birds and animals died of thirst. The wild elephants suffered for want of water. Their king knew that if they did not get water soon, many of them would die of thirst. He had to find water as quickly as possible.

He asked the elephants to go in different directions to look for water. One of them found a large lake full of water in another jungle far away. The king was happy. He ordered all the elephants to make their way to the lake. It was a beautiful lake. Close to it was a colony of rabbits. The elephants had to pass through this colony. Thousands of rabbits were trampled to death and thousands more were injured. The rabbits were in a panic. Their king called a meeting.
"A herd of wild elephants is passing through our colony," he said. "They have already killed or injured thousands of us. We have to take urgent steps to prevent more deaths. I want all of you to think of a way to save our race." The rabbits thought and thought. How could they stop the elephants? One little rabbit stood up.
"Your Majesty," he said, "if you will send me as your messenger to the king of the elephants, I may be able to find a solution." "By all means, go as my messenger and see what you can do." The little rabbit hurried out.
He saw a group of elephants returning from the lake. Right in the middle was the king. To get near him was impossible. "I will be crushed to death,' thought the rabbit. So he climbed up a huge rock.
"O, king of the elephants," he shouted, "hear me, please." The king heard his voice and turned towards him.
"Well, who are you?" he asked. "I am a messenger," replied the rabbit. "A messenger? From whom?" "I am a messenger from the mighty Moon." "What is your business? Is there a message for me from the Moon?" "Yes, yes, your Majesty. But you must not be angry with me. Please remember that a messenger is never punished for what he has to say. He is only doing his duty." "Very well. Say what you have been sent to say. I shall not harm you." "Sir," said the little rabbit, "the Moon has this to say"
" You, the king of the elephants, have brought your herd to my holy lake and soiled its waters. You have killed thousands of rabbits on your way to the lake. You know that rabbits are under my special protection. Everyone knows that the king of the rabbits lives with me. I ask you not to kill any more rabbits. Otherwise something terrible will happen to you and your herd."
The king of the elephants was shocked. He looked at the little rabbit. "You are right," he said. "We may have killed many rabbits on our way to the lake. I shall see that you do not suffer anymore. I shall request the Moon to forgive me for my sins. Please tell me what I should do." "Come with me alone," replied the rabbit. "Come, I shall take you to the Moon." The little rabbit took the huge elephant to the lake. There they saw the Moon reflected in the still waters. "There, your Majesty, meet the Moon," said the little rabbit.
"Let me worship the divine Moon," said the elephant, and dipped his trunk into the water. At once the water was disturbed. The Moon seemed to move to and fro. The rabbit said, "Now the Moon is angrier than ever." "Why?' asked the king. "What have I done?" "You have touched the holy waters of the lake," replied the rabbit. The elephant bowed his head. "Please ask the Moon to forgive me. Never again will we touch the holy waters of this lake. Never again will we harm the rabbits whom the Moon loves so much." And the king and his herd went away. Soon there was rain and the elephants lived happily. It did not occur to them ever that a little rabbit had fooled them.

Stories from Panchatantra
The Fox feared by the Lion




Once upon a time there was a lion and a lioness in a dense forest. The couple gave birth to two cubs in due course of time. The lion asked the lioness to stay at home and take care of the cubs. One day the lion could not hunt any animal but found a little fox on the way home. He took it home as a gift for the lioness. The lioness brought the fox kid with the same love as her own cubs. The three young animals grew and played together. One day the children saw an elephant. The lion cubs wanted to fight the elephant. But the fox kid was frightened and asked them to run away. So they ran away and went to the mother lioness.

The lion cubs told the story to her. She laughed at the fox kid. At this the fox kid was offended and in a rage challenged the lioness as to why she called it a coward. The lioness replied, "What's wrong with eating an elephant? You feel like that only because you're not a lion kid. You are the child of a fox. Your breed never eats elephants. If you cannot be bold please leave us and go live with your tribe." The fox kid did not want to live there any longer and left for the forest.

Stories from Panchatantra
The Brahmin's Gift




Once there lived a pious brahmin in a village. He used to perform religious rituals. On one occasion he was rewarded with a cow by a rich man for his service. The brahmin started to bring the cow to his home. On the way, three rogues saw the brahmin bringing the cow. They were lazy and wanted to cheat the brahmin so that they could take away the cow. They hatched a plan.

The first person approached the brahmin and said, "Are you a washerman that you're pulling a donkey." The brahmin was annoyed at being mistaken for a washerman. He went on. A little later he was met by the second of the three. The second person asked him why being a brahmin he needed to pull a pig. Now the brahmin was confused but he went on. Some distance later he was met by the third person who asked him why he was pulling along a wild animal. Now the brahmin was totally confused and also afraid. He thought that it was a devil animal which took different forms. He ran away leaving the cow behind. The three tricksters laughed at the brahmin at having obtained the cow from the brahmin.
















Om Tat Sat
                                                        
(Continued...)       




 (My humble salutations to the lotus feet of Vedas and also to  Brahmasri Sreeman Vishnu Sharma, an eminent Scholar   for the collection)

Moral stories from Panchatantra -1





































Stories from Panchatantra


The tales of Panchatantra, perhaps, are the oldest stories known in the literature of India. The dates of the Panchatantra are not known and these tales are usually attributed to Vishnu Sharma. Some believe that the fables of panchatantra are as old as Rig-veda.

The popular story about the origin of Panchatantra goes like this: Once there was a king who has three son who are dull and without any wit or wisdom. Worried about the wellbeing of his sons the king approaches a wise brahmin called Vishnu Sharma and prays him to impart wisdom into his sons. Since the songs of the king are dimwits, he chooses to pass the wisdom in the form of interesting fables. The stories narrated by Vishnu Sarma contains animals and birds and he makes them speak and behave like humans.
Panchatantra tells about five ways that help the human being succeed in life. Pancha means five and tantra means ways (or strategies or principles). Addressed to the king's children, the stories are primarily about statecraft and are popular throughout the world. The five strategies are:
  • Quarrel among friends (mitra-beda)
  • Gaining friends (mitra labha)
  • Of crows and owls
  • Loss of gains
  • Imprudence (mindless action)


Stories from Panchatantra
The Foolish Lion and the Clever Rabbit

Once upon a time there lived a ferocious lion in the forest. It was a greedy lion and started killing animals in the forest indiscriminately. Seeing this, the animals gathered and decided to approach the lion with the offer of one animal of each species volunteering itself to be eaten by the lion everyday. So every day it was the turn of one of the animals and in the end came the rabbits' turn. The rabbits chose a old rabbit among them. The rabbit was wise and old. It took its own sweet time to go to the Lion. The Lion was getting impatient on not seeing any animal come by and swore to kill all animals the next day.
The rabbit then strode along to the Lion by sunset. The Lion was angry at him. But the wise rabbit was calm and slowly told the Lion that it was not his fault. He told the Lion that a group of rabbits were coming to him for the day when on the way, an angry Lion attacked them all and ate all rabbits but himself. Somehow he escaped to reach safely, the rabbit said. He said that the other Lion was challenging the supremacy of his Lordship the Lion. The Lion was naturally very enraged and asked to be taken to the location of the other Lion.

The wise rabbit agreed and led the Lion towards a deep well filled with water. Then he showed the Lion his reflection in the water of the well. The Lion was furious and started growling and naturally its image in the water, the other Lion, was also equally angry. Then the Lion jumped into the water at the other Lion to attack it, and so lost its life in the well. Thus the wise rabbit saved the forest and its inhabitants from the proud Lion.


Stories from Panchatantra
Monkey and the Crocodile

Once upon a time there lived a monkey named Red-face on a tree by the side of the sea. The tree was an apple tree and the fruits it bore were sweet as nectar. Once a crocodile named Ugly-Mug swam ashore and Red-face threw apples at him and asked him to taste them. Ugly-Mug started coming everyday ashore and eat the fruits thrown by Red-face and soon they became good friends. Ugly-Mug used to take some fruits to his home to his wife.
His wife was a greedy lady and asked him as to where he got the nectar filled apples. Ugly-Mug told about his friend the monkey. The lady was greedy and pleaded with her husband that she would like to eat the monkey's heart, as a person who gave such tasty fruits must have a heart filled with nectar. Ugly-Mug was angered and did not agree to deceiving his friend. But she then insisted on not eating anything till he brought her his friend's heart. Out of desperation, Ugly-mug started making plans for killing his friend.
He came back to Red-face and entreated him with an invitation to his house for supper stating that his wife would be thrilled to have him home and also that she was very anxious to meet such a nice friend. Poor Red-face believed the story but was asking his friend as to how he could cross the sea to reach the house of the crocodile on the other side. Ugly-mug then offered to carry him on his back and the monkey agreed.

In the middle of the sea, Ugly-mug took the crocodile deep into the ocean to kill the monkey. The monkey was frightened and asked the crocodile why he was doing this. Ugly-mug told him that his wife wanted to eat the monkey's heart filled with nectar. Red-face immediately asked it to take him back to the tree as he told him that he had left his other heart which was full of nectar back at the tree. The foolish crocodile then swam back to the tree and the terrified monkey jumped up the tree never to return. Upon being asked as to why she was not returning, the monkey answered to the crocodile that he had only one heart and he had been fooled and scolded his friend for misusing his friendship.

The crocodile was ashamed at what happened and asked the monkey if he could make any amends. And he was also scared that his wife would not let him back in because he had returned without the monkey's heart. Just then he heard that a huge he-crocodile had occupied the house of his. The monkey advised him to fight the he-crocodile and drive him out of his home and gain his wife's confidence. His advice the crocodile followed and he was back happy with his wife.

Stories from Panchatantra
Sparrow and the Elephant

Once upon a time there lived a sparrow with her husband on a tree. She had built a nice nest and laid her eggs in the nest. One morning, a wild elephant with spring fever feeling restive came to the tree in search of shade and in a rage broke the branch of the tree on which the nest was residing. Unluckily all the sparrow eggs were lost though both parents were saved. The she-sparrow was deep in lament.

Seeing her lament, the woodpecker bird, a friend of hers offered her consolation that she would think of a way of killing the elephant. Then she went to her friend the gnat, who in turn went to the counselor frog for advice. The frog then devised a scheme for killing the elephant. He asked the gnat to buzz in the ears of the elephant, so that the elephant would be thrilled to listen to the music of the gnat and close its eyes. Then she asked the woodpecker to pluck his eyes. She herself would be on the edge of a pit and would croak misleading the elephant to think that it is a pond.

The next day at noon the three carried out the plan and the elephant was killed when he fell flat into a pit after being blinded by the woodpecker when he closed his eyes in response to the gnat. So the revenge was taken with collective wit of all three animals.

Stories from Panchatantra
The blue Jackal

Once upon a time there lived a jackal who strayed into a city in search of food. He was hungry and was being chased by a group of dogs. He accidentally entered the house of a dyer and fell into a vat of indigo(blue), and was stained blue from head to toe. When he escaped from the house back into the forest, all animals were surprised at his appearance and could not place its identity. Taking advantage of the situation, the jackal decided to play the situation to his advantage. He proclaimed that he was Fierce Owl, sent by the king of Gods, Indra, to earth to gaurd the forest.
The gullible animals believed the jackal. The jackal then appointed the Lion as his Prime minister, tiger as his gaurdian of the bed chamber and the elephant was made the door keeper. He then drove all the jackals out of sight from the forest for fear of being recognized. The animals would hunt food and bring it to the self proclaimed king and the king would distribute the food to all equally just as a king would do. So he was leading a life of luxury.
One day a herd of jackals were passing by howling to their glory. Unable to control his natural instinct, FierceOwl showed his natural voice and howled at the top of his voice. Hearing this howl, the animals realised that they had been fooled by a jackal and killed the jackal instantly.

Stories from Panchatantra
The greedy Jackal

Once upon a time there lived a lazy jackal. Also in the hills there lived a hillman and a wild boar. Once when the hillman went to hunt, he saw the wold boar. He took a sharp aim with his arrow and stuck the boar. But the boar was only injured and it attacked the hillman and he died on the spot. But the boar also collapsed due to the injury and died.
The jackal happened to pass the site of both the dead bodies, and the jackal decided to eat them slowly. But he was excessively greedy and first wanted to eat the bowstring, before the other bodies. As he tried to eat the bowstring which was tightly attached to the bow, it snapped and the end of the string pierced the roof of its mouth and it stuck a big injury to the jackal and the jackal died on the spot.


Stories from Panchatantra
The heron and the crab

Once upon a time there lived a heron by the side of a pond. It was a lazy creature and once deivsed a plan to get a supply of fish without doing much work. So one day, he went to the side of the pond and put on a gloomy face without attempting to catch any fish. The pond was also inhabited by a carb, which was wise and often helped the fish in the pond. On seeing the gloomy heron, the crab asked her what the matter was.

The heron said, "Alas! I am worried that the pond is going to be soon devoid of any fish, which are in turn my source of food. I overheard a group of fishermen talking about catching all the fish in this pond. But I know of a pond somewhat far away, where all the fish shall be safe. If the fish are interested, i can carry a few each day to the other pond where they will be safe."

All the fish were eager to make use of the heron in reaching a safer destination. So everyday some of the them volunteer to go with the heron. The heron took some fish each day in the beak, and on reaching a large rock used to eat all the fish up and leave the bones of the fish at the rock. So she was able to get a continuos supply of fish at no effort at all. In the end, the curiosity got the better of the crab, and one day it volunteered to go with the fish. When it had gone closer to the rock, it realised the foul play the heron had been playing on the poor fish. Enraged, it tightened its claws around the neck of the heron and snapped the head of the heron off. The heron this died a selfish death. The crab crept back to the pond and told all the fish about the lies the heron had been telling.

Stories from Panchatantra
The crows and the serpent

Once upon a time there lived a crow couple, who had built a nest on the top of a tree. But unfortunately the tree was inhabited by a serpent at its bottom. So the serpent used to crawl up the tree and eat all the eggs that the lady crow used to lay. The crow couple were deeply grieved and when this happened time after time, then they decided that the serpent was to be get rid of by a plan.
So the crow then approached his friend the jackal and asked for a plan. The jackal then told him to go and fetch a costly thing from the palace of the king and throw the thing in the burrow of the snake. The crow went to palace, and stole a necklace of the queen while she was bathing. The gaurds of the palace ran after it. The crow then dropped the necklace in the burrow of the snake beneath the tree.
The gaurds on reaching the bottom of the tree, found the necklace gaurded by the serpent. Then they lynched the serpent and recovered the necklace. So the crow family was now happy that their eggs were safe now.

Stories from Panchatantra
The Swan and the Owl

Once upon a time there lived a swan who used to spend time in various playful activites on a lake. Once an owl visited him in the forest and requested him to be friends, after praising the swan a lot. The swan agreed to be friends with him and they used to spend time near the lake a lot of days.
But the owl soon got bored of the place and told the swan, "I am going back to my home in the Lotus wood, and if you ever want to visit me you can visit me there." The swan, after many days once decided to pay a visit to the owl in the Lotus wood. On reaching Lotus wood, it could not find the owl, which was hiding in the dark hole. The owl asked the swan to take rest till daylight was over and told him that he could come out only at night. The swan decided to take rest.
It so happened that a group of merchants were passing by the next day early morning. The merchants chanted some hymns, and to that the owl replied with a hoot. Thinking that this was a bad omen, the merchants then decided to shoot the owl down. But in the meantime the owl had fled and taken refuge in a nearby hole near the shore of the lake. But the swan did not move. The arrow from the merchants came and hit the swan and it was killed.

Stories from Panchatantra
The geese and the tortoise

Once upon a time there lived a pair of geese and a tortoise all three of whom were great friends. One day they faced a huge drought and the lake in which they lived was drying up. They decided to leave the lake and look for a new lake. But the tortoise could not fly. So the geese thought of a plan, where by the tortoise would have to hold a piece of stick by its mouth which would be carried by the two geese. The only condition was that the trotoise should not speak or it will fall from the stick to death. The tortoise agreed to be silent.
But on seeing this stange arrangment , people on the way started laughing at the tortoise. Unable to control his anxiety, he spoke out "What are they laughig about?", and so fell to his death. If he had kept quiet he could have saved his own life

Stories from Panchatantra
The bird with two necks

Once upon a time there lived a special kind of bird which had two necks and shared a common stomach.
One day, one of the heads found a jar of nectar, and on seeing this the other head also wanted to taste the nectar but the first neck refused to let it have it. Enraged, the other neck soon found a jar of poison and it consumed it. The poison reached the common stomach and both the necks perished.

Stories from Panchatantra
The Jackal and the Drum

Once upon a time there lived a jackal in a forest. One day it was very hungry and it reached the king's battleground. It heard a loud noise suddenly and was frightened upon hearing the noise. He was frightened that something dangerous was happening to him. He reached a war-drum nearby and struck it with grass and it made noise.
He mistook it be a huge animal with lots of food on the inside of it. With great difficulty it pierced the drum and reached inside. On reaching inside then it was disappointed to find it to be only wood and leather.
With great difficulty it came out of the hole and backed off and crept away to safety laughing at her judgement.
















Om Tat Sat
                                                        
(Continued...)       



 (My humble salutations to the lotus feet of Vedas and also to  Brahmasri Sreeman Vishnu Sharma, an eminent Scholar   for the collection)

Writings and Preaches from Swamyji and Sacred Scripts






































The Story of a Wallet
From 'Dipika'
A publication by Sri Ramakrishna Centre of South Africa

Once an old man was travelling by train on a pilgrimage to Brindavan. At night, whilst he was asleep, his wallet fell from his pocket. A co-passenger found it the next morning and enquired as to whom the wallet belonged. The old man said it was his. A picture of Sri Krishna inside the wallet was proof that the wallet really belonged to him.
The old man then began to relate the story of the wallet. He soon had a group of eager listeners around him. Lifting up the purse for all to see, the old man said: This purse has a long history behind it. My father gave it to me years ago when I was a mere schoolboy. I kept my little pocket money in it and also a photograph of my parents.
Years passed. I grew up and began studying at university. Like every youth, I became conscious of my appearance. I replaced my parents’ photograph with that of my own and I would look at it often. I had become my own admirer.
Then came marriage. Self-admiration gave way to the consciousness of a family. Out went my own picture and I replaced it with that of my wife’s. During the day I would open the wallet many times and gaze at the picture. All tiredness vanished and I would resume my work with enthusiasm.
Then came the birth of my first child. What a joy I experienced when I became a father! I would eagerly rush home after work to play with my little baby. Needless to say, my wife’s picture had already made way for the child’s.
The old man paused. Wiping his tearful eyes, he looked around and said in a sad voice: Friends, my parents passed away long ago. My wife too died five years ago. My son- my only son- is now married. He is too busy with his career and his family. He has no time for me. I now stand on the brink of death. I do not know what awaits me in future. Everything I loved, everything I considered my own, has left me.
A picture of Lord Krishna now occupies the place in my wallet. I know He will never leave me. I wish now that I had kept HIS picture with me right from the beginning! He alone is true; all others are just passing shadows.
Sri Sarada Devi, the holy mother, says: Don’t be afraid my child, these earthly ties are transitory. Today they seem to be the be-all and end-all of life, and tomorrow they vanish. Your real tie is with God. God is one’s very own. It is the eternal relationship. He is ever looking after you. Call on the Lord who pervades the entire universe. He will shower His blessings upon you.
_________________

From other sources:
Your wealth will remain on earth; your cattle will remain in the stables, Your wife will come till the entrance door, your relatives and friends will come till the cremation ground, your body will accompany you till the funeral pyre, but on the way beyond this life only your Karmas will accompany you.

Dhanaani Bhoomau Pashvascha Goshthe
Bharyaa Gruh Dwaare Swajan Smashaane
Dehschitaayaam Parlokmaarge
Karmaanu Go Gacchati Jeev Ek




Paraphrased from the writings of
Swami Shivananda, The Divine Life Society, Rishikesh
The assembly of gods once met and decided to appoint a man to the position of Lord of Death, the official title being Lord Yama. They selected the most righteous man for this post. His duty was to take (escort) man at the proper time (upon death) to the celestial regions.
A man by the name of Amrita, living on earth, thought to himself that the one thing he feared most was death. He hit upon a bright idea that if he befriended the Lord of Death, then may be death can be kept at a distance. Amrita practised austerities and concentrated his mind upon Lord Yama, the Lord of Death. Lord Yama was pleased and granted a vision to Amrita.
Lord Yama said: I know, by the aid of my divine powers, that you seek to befriend me. Your wish has come true. My presence is only available to those upon whose deaths my messengers or I take their souls to my domain. Those that are born must die and those who die will be born again. This is the eternal law. No one can escape death. Yet I grant you my vision while you are still living.
Amrita said: As a token of our friendship, I ask this favour of you. If death is inevitable, I ask that if I am to die, then at least let me know beforehand of the time when my end is to come so that I can make proper provision for my family before departure.
Lord Yama said: Sure, this is a simple matter. I shall certainly inform you beforehand. But as soon as you get the message, please set about making the preparations.
With these words Lord Yama, the Lord of Death, vanished.
Many years passed. Amrita’s hair began gradually to turn grey, but he was living happily with not a thought about the fear of death. His life was full of sensual pleasures and enjoyments. He did not look forward to receiving any correspondence from his friend, Lord Yama, and he was pleased that so far no letters had arrived from the Lord of Death.
Some more years passed by. By this time Amrita had lost most of his teeth. But he was living without any worries about death or dying. Still no letters had arrived from his friend, the Lord of Death.
As the years rolled by, Amrita’s eyesight became dimmer. Old age is catching up with me, he thought. But I am thankful that my friend has still not sent any letter addressed to me. I know that my friend, Lord Yama, always keeps his promise. He will surely send a message beforehand.
Some more years passed by. Amrita was now an old man who could not stand straight up. With his back bent forward, he could not walk without the support of a walking stick. His skin was all wrinkled. One day he suffered a stroke and became paralysed. People said his condition was very critical. But Amrita was still in a happy frame of mind. As long as his friend Lord Yama had not sent any letter, the thought of death and dying never entered his mind.
Then the inevitable happened. Lord Yama, the god of death, entered the room. Amrita was startled and his mind was seized with fear.
Lord Yama said: My friend, come now, you have suffered greatly. Today I have come to take you with me.
Amrita was trembling with extreme fear. He said: Alas, you have betrayed me. You have not kept your word. You did not send any letter to me. You have now come with your fearful form to take me away. Are you not ashamed to thus deceive a friend?
Lord Yama said: O man! You spent all your life in shameless sense indulgence. Now you cast aspersions on me, the Lord of justice. Pleasures and enjoyments made you blind. How then could you know the letters I sent you? Not one, but four letters did I send to you. But you heeded them not.
Amrita was greatly puzzled: Four letters did you say? But not one reached me. It is just possible that they may have gone astray in the post.
Lord Yama said: With all your cleverness you were fool enough to think that I would take up pen and paper to write letters to you. O deluded mortal! Time is my messenger who brought my messages to you. Now take your mind back in time and recollect, years ago, your hair turned grey. That was my first letter. You did not heed my message but blackened your hair with dye.
My second letter reached you when your teeth began to fall out. Then too, you took no warning, but got yourself a set of false teeth.
My third letter was sent to you when your eyesight failed.
The fourth message was when your body became paralysed.
Amrita said: Oh no! I have grievously erred. Unforgivable is my error. Yet once more I crave your indulgence, Lord Yama.
Lord Yama replied: Indulgence! What more indulgence is there for me to give? What use did you make of the priceless opportunity bestowed on you of the gift of this human birth? Sensual indulgence and drunkenness- with these you wasted your life. Wasting this precious human life, fie on you! Now you shamelessly ask for more time. Time for what?
Amrita said: O friend, remember our past friendship? Please recall those days now and bestow on me one more chance.
Lord Yama said: That friendship was of that time. Now it’s done. I come neither as friend nor as foe. I come as the dispenser of the granite law. This law is above love and above hatred. This law is just, true and impartial. No human servitor am I who for gifts or money would from duty’s path swerve. My course is straight and true to the end. I carry out the stern dictates of destiny. All mortals have to bend to my final mandate. This is the divine law. Now let us go.
Lord Yama, the god of death, puts the noose over the dying man’s neck. The man begins to gasp and then chokes. An agonised expression fills his face.
People said: Amrita is dead

From the writings of Swami Shivananda
The Divine Life Society, Rishikesh

Old age like the dreaded tiger stands threatening at your door. Beauty fades, wrinkles appear on the face and mar the beauty, hairs become grey, teeth become shaky and fall, body bends forward. Knowledge of God is the only remedy to destroy birth, old age, death and disease.

From The Mahabharata
"The wheel of life moves on. It is overwhelmed by decrepitude and grief, and it has diseases and calamities for its progeny. That wheel relates in time and place. Day and night are the rotations of that wheel. It is characterised by production and destruction going on ceaselessly. When one’s time comes, one cannot escape. There is none dear or hateful to time. Youth, beauty, life, possessions, health and the companionship of friends, all are unstable."  -The Mahabharata, Santi Parva
Death
From The Mahabharata
Santi Parva, Section CLXXV
Translated by Sri Kisari Mohan Ganguli
Addressing Yudhishthira, Bhishma relates the conversation between a Brahmana and his son.
The Son said: What should a wise man do, seeing that the period of human life is passing away so very quickly? Death is that by which the world is assailed. Decrepitude encompasses it. Those irresistible things that come and go away are the nights that are continually lessening the period of human life. When I know that Death tarries for none (but approaches steadily towards every creature), how can I pass my time without covering myself with the garb of knowledge?
When each succeeding night, passing away lessens the allotted period of one’s existence, the man of wisdom should regard the day to be fruitless. When death is approaching steadily who is there that would, like a fish in a shallow water, feel happy? Death comes to a man before his desires have been gratified. Death snatches away a person when he is engaged in plucking flowers and when his heart is otherwise set, like a tigress bearing away a ram. Do thou, this very day, accomplish that which is for thy good. Let not this Death come to thee.
Death drags its victims before their acts are accomplished. The acts of tomorrow should be done today, those of the afternoon in the forenoon. Death does not wait to see whether the acts of its victim have all been accomplished or not. Who knows that Death will not come to him even today? In prime of age one should betake oneself to the practice of virtue. Life is transitory. If virtue be practised, fame here and felicity hereafter will be the consequences.
Overwhelmed by ignorance, one is ready to exert oneself for sons and wives. Achieving virtuous or vicious acts, one brings them up and aggrandises them. Like a tiger bearing away a sleeping deer, Death snatches away a man addicted to the gratification of desires and engaged in the enjoyment of sons and animals. Before he has been able to pluck the flowers upon which he has set his heart, before he has been gratified by the acquisition of the objects of his desire, Death bears him away like a tiger bearing away its prey. Death overpowers a man while the latter is still in the midst of the happiness that accrues from the gratification of desire, and while still thinking ‘This has been done; this is to be done; this has been half-done.’ Death bears away the man, however designed according to his profession, attached to his field, his shop, or his home, before he has obtained the fruit of his acts
Death bears away the weak, the strong, the brave, the timid, the idiotic and the learned, before any of these obtains the fruits of his acts. When death, decrepitude, disease, and sorrow arising from diverse causes, are all residing in thy body, how is it that thou livest as if thou art perfectly hale? As soon as a creature is born, Decrepitude and Death pursue him for (effecting) his destruction. All living things, mobile and immobile, are affected by these two. The attachment that one feels for dwelling in villages and towns (in the midst of fellow men) is said to be the very mouth of Death. The forest, on the other hand, is regarded as the fold within which the senses may be penned. This is declared by the Srutis (scriptures). The attachment a person feels for dwelling in a village or town (in the midst of men) is like a cord that binds him effectually. They that are good break that cord and attain to emancipation, while they that are wicked do not succeed in breaking them. He who never injures living creatures by thought, word or deed, is never injured by such agencies as are destructive of life and property. Nothing can resist the messengers (Disease and Decrepitude) of Death when they advance except Truth which devour Untruth. In Truth is immortality.
For these reasons one should practise the vow of Truth; one should devote oneself to a union with Truth; one should accept Truth for one’s Veda; and restraining one’s senses, one should vanquish the Destroyer by Truth. Both immortality and Death are planted in the body. One comes to Death through ignorance and loss of judgment; while Immortality is achieved through Truth. I shall therefore, abstain from injury and seek to achieve Truth, and transgressing the sway of desire and wrath, regard pleasure and pain with an equal eye, and attaining tranquillity, avoid Death like an immortal. Upon the advent of that season when the sun will progress towards the north, I shall restraining my senses, set to the performance of the Santi-sacrifice, the Brahma-sacrifice, the Mind-sacrifice and the Work-sacrifice. How can one like me worship his Maker in animal-sacrifices involving cruelty, or sacrifices of the body, such as Pisachas only can perform and such as produce fruits that are transitory?
[Note: Santi is tranquillity. The Santi-sacrifice is the endeavour to practise self-denial in everything; in other words, to restrain all sorts of propensities or inclinations. The Brahma-sacrifice is reflection on truths laid down in the Upanishads. The Word-sacrifice consists in the silent recitation (japa) of the Pranava or Om (AUM), the initial mantra. The Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice consists in baths, cleanliness, and waiting upon preceptor.]
That person whose words, thoughts, penances, renunciation, and yoga meditation, all rest on Brahma, succeeds in earning the highest good. There is no eye that is equal to the eye of knowledge. There is no penance like that involved in Truth. There is no sorrow equal to (that involved in) attachment. There is no happiness (that which is obtainable from) renunciation.


From The Mahabharata
In the Divine plan, one day each union must end with separation.
In the Mahabharata, Bhishma said:
Develop this attitude based on wisdom:
I am alone. There is no one who is mine; nor do I belong to anyone. Even this body does not belong to me. These objects of the world are not mine; nor do they belong to others. Or, all things belong equally to all beings. Therefore there is no need for any mind to grieve over these.

Hypocrite
He who, restraining the organs of action, sits
thinking of the sense objects in mind, he of
deluded understanding is called a hypocrite.
- Bhagavad Gita Ch. 3, Verse 6

The five organs of action known as Karma Indriyas, are Vak (organ of speech), Pani (hands), Padam (feet), Upastha (genital), and Guda (anus). They are born of the Rajasic portion of the five tanmatras or subtle elements. Vak (speech) from the akasha tanmatra (space), Pani (hands) from the vayu tanmatra (air), Padam (feet) from the agni tanmatra (fire), Upasthan (genital) from Aapas tanmatra (water), and Guda (anus) from the prithivi tanmatra (earth). That man who, restraining the organs of action, sits revolving in his mind, thoughts regarding the objects of the senses is a man of sinful conduct. He is self-deluded. He is a veritable hypocrite.
The organs of action must be controlled. The thoughts should also be controlled. The mind should be firmly fixed on the Lord. Only then will you become a true Yogi. Only then will you attain to Self-realisation.
-Swami Shivananda, The Divine Life Society, Rishikesh



Doing Good 
Vivekananda Kendra Patrika
Why do we do good work? Because it is a blessing to ourselves. Swami Vivekananda calls upon us to serve God in man, and gives the key to blessedness in the following words:
“We may all be perfectly sure that it will go on beautifully well without us, and we need not bother our heads wishing to help it. Yet, we must do good; the desire to do good is the highest motive power we have, if we know all the time that it is a privilege to help others. Do not stand on a high pedestal, and take five cents in your hand and say, ‘Here, my poor man,’ but be grateful that the poor man is there, so that by making a gift to him you are able to help yourself. It is not the receiver that is blessed, but it is the giver. Be thankful that you are allowed to exercise your power of benevolence and mercy in the world and thus become pure and perfect….
“No beggar whom we have helped has ever owed a single cent to us: we owe everything to him because he has allowed us to exercise our charity on him. It is entirely wrong to think that we have done, or can do, good to the world, to think that we have helped such and such people. It is a foolish thought, and all foolish thoughts bring misery. We think that we have helped some man and expect him to thank us, and because he does not, unhappiness comes to us. Why should we expect anything in return for what we do? Be grateful to the man you help, think of him as God. Is it not a great privilege to be allowed to worship God by helping our fellow men? If we were really unattached, we should escape all this vain expectation, and could cheerfully do good work in the world.”




















Om Tat Sat

(Continued)



My humble salutations to  Swamy Sri Sivananda Saraswati ji, Philosophers and   vedawikidot com   for the collection) )

Stories and Preaches from Sacred Scripts-2










































There are two other episodes in the Srimad Bhagavatam that very clearly illustrate the great ideals of service and sacrifice for the sake of the poor and the suffering. One is the story of Sage Dadeechi, who was deeply engrossed in tapas (austerities). During that time, Deva Loka was under the throes of a great struggle against the invading Asuras (demons). To stem the tide of the invasion was the task of Indra, the ruler of Deva Loka.Though Indra fought many battles, he could not succeed in resisting the invasion. He was advised by the Rishis that if he could improvise a bow made out of back-bone of the great Muni (Sage) Dadeechi, he could acquire the necessary powers to fight his foes successfully and rescue Deva Loka from them. While every one was afraid to approach the great sage with such a request, Indra made bold to go and seek his help in the matter. He pleaded with him and put forward the reason for such an extraordinary request on his part by pointing out his own miserable condition and the predicament of the Devas. Veda Vyasa very wisely queries through the mouths of the Devas:
“Is there anything that persons who are full of compassion cannot forsake? Surely, the world is selfish and does not understand the distress of others.”
Dadeechi quickly reacted to these words of the Devas. He said:
“Impelled by compassion and possessed of this transient body, he who does not desire Dharma or fame is to be pitied even by non-sentient beings like trees.”
Dadeechi thereupon quietly acceded to the request of Indra. By his powers of Yoga he gave up his life so that his backbone might be utilised for making the mighty bow, Vajrayudha. Dadeechi is considered in the Puranas as one of our earliest ancestors and he shines in this great country as the illustrious example of sacrifice for the sake of the liberation of the suffering from their distress. No sacrifice is too great for the noble-minded in this world. In fact, Dadeechi may be regarded as the starting point of the galaxy of saints that have adorned this great country.



In the same work (Srimad Bhagavatam), we have the thrilling episode of the famous King Mahabali. This king performed a great sacrifice in which he vowed to make generous gifts to all those who came and asked for anything from him. Lord Vishnu approached him in the guise of a dwarfish Brahmachari (celibate student) and asked for a gift of three feet of ground to be measured by his own diminutive feet. The preceptor of King Bali, Sukracharya, discovered who the Brahmachari was and for what purpose he was asking for such a gift. He tried to dissuade the King from his intended act of generosity. It was also pointed out by the Acharya that the Brahmachari would seize the place, the power and the wealth of the king and would hand them over to Indra. But the king stuck to his promise and propounded in the following weighty words the highest ideal of charity:
“Righteous men like Dadeechi and Sibi do good to other beings even at the expense of their own lives, which are difficult to abandon. Then what concern should there be about land and such other things? It is even common to see men who fight in the battlefield without turning their back, give up their life. But it is rare to see those who would make a gift to a deserving person.”
What is meant by this is that at the spur of the moment or in a fit of heroic anger a person may give up his life in the battlefield fighting the enemy. But in a calm moment in ordinary life he will not give up his wealth to a deserving person approaching him for help and assistance. Saying this, King Bali stuck to his promise in spite of the remonstrations of his preceptor, lost his entire kingdom and came to grief. Here again we have the instance of a person who pursued this glorious ideal of charity and sacrificed his all for the sake of it. In the historic pronouncement of King Bali quoted above, the King gives the example of Dadeechi and Sibi.



The story of king Sibi is a brilliant and thrilling one. It is found in the Mahabharata, Aranya parva, adhyayas 130-131.
To test the high character of Sibi, Indra assumed the form of a falcon and pursued a dove to kill it. In dire distress, the dove approached the King and asked for refuge. Moved by intense compassion Sibi readily promised succour. The falcon that pursued the dove came to King Sibi and remonstrated with him that it was pursuing the dove, which was its natural food. The falcon demanded that the King should hand over the dove. But the king said that he had given promise to the dove to save its life and therefore he was unable to accede to this demand. Thereupon the falcon asked King Sibi to give up a portion of his flesh, to be equal in weight to that of the dove for satisfying its own hunger. King Sibi readily agreed to do so and began to cut a portion of his thigh and weighed it in the balance against the dove. But the weight of the dove was greater. Thereupon, the King proceeded to cut other portions of the flesh from his body and weighed them in the balance. Still, it was found that the dove was heavier in weight. Finally, the King placed himself in the pan offering the flesh of his whole body to the falcon.
When this climax was reached, the falcon assumed its real form as Indra and praised the King for his heroic sacrifice for the sake of the dove and said: “Your fame will last so long as the world lasts.”
The story of King Sibi is unique in many respects. Not only do we find illustrated therein the unbounded love which a person should entertain towards all beings including birds and beasts, but also the paramount duty of protecting even at the risk of one’s own life for anybody who seeks refuge. This duty relates even to the beings other than one’s own kind like the bird in the story. Rightly as Indra said, the fame of King Sibi has been enshrined not only in our great epics like the Ramayana and the Mahabharata but also in the literatures of our other regional languages.

A String of Questions  
Prashnaa Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[Six questions about the essential truth, in which one is more advanced than the other, have been asked and answered in one of the Upanishads. The Upanishad itself therefore goes by the name of “The Upanishad of Questions.” The questions begin with the gross and the known and then dive deeper into the subtle and the unknown. The seer of the Upanishad ultimately explains the nature of the Spirit and then of consciousness in man. He describes the Purusha or the person who co-ordinates all consciousness.
Here is a typical picture of the enquiries of those times and the way they went about seeking after truth.]

A band of six youthful seekers after truth bent upon knowing Brahman started on a journey in search of a guru. Sukesha, Satyakama, Gargya, Ashwalyana, Bhargava and Kabandhi went along and reached the famous hermitage of the sage Pippalada.
“He would certainly answer satisfactorily all our questions,” they thought.
As the guru sat there calm and collected on his simple seat of straw, all the six approached him with the symbolic bits of fuel in their hands for lighting the sacrificial fire signifying that they went to him as disciples to light the torch of knowledge.
The sage welcomed them with a gentle and loving smile. He asked them to stay in the Ashrama for a year with faith, doing tapas or austerities and penance and conducting themselves as brahmacharis (celibate students or those who follow a certain discipline while seeking Brahman or the Supreme Spirit.) He added, “While staying here you may question me without any reserve. Whatever I know about the problems that agitate you, I shall gladly lay before you.”
As they stayed along and became the inmates of the Ashrama one day at question hour after the daily prayers, Kabandhi put the first question: “Whence is all this that is visible?”
Pippalada said, “The Lord of Creation willed to create. He concentrated and contemplated- performed tapas. Out of such tapas or concentration of power was born a duet or couple, matter and energy. He was confident that primary creation would further create for him the varied universe he wanted to create. All that has visible or invisible form is matter. All that informs and inspires matter is energy. The sun and the moon, the day and the night, the bright fortnight and the dark one, are all twins. Between them they create the whole universe- the sun energizes the universe as he rises in the east, resplendent and bright as burnished gold with millions of rays shooting across infinite space. They who create anything follow the discipline of the Lord of Creation. Those who do penance, conduct themselves as brahmacharis, and have truth in them attain the world of Brahman. There, in that world, is no evil, nor untruth, nor deception of any kind.
After some days, one evening, when all the disciples were sitting round the Master, Bhargava asked the next question. It had been realised that creation came from Prajapati and that the living being was the crown of creation. But then which are the gods or forces that support creation and the living beings? Which power gives the animal its superiority over other things? Which is the power that is predominant? That was the next question.
Pippalada said, “Well, various are the replies that men give to this question. There is, they say, space, air, fire, water, earth, and the mind. All these powers support the body and make it possible for it to carry on its functions. But Prana, the principle that makes breathing possible, the vital force, claims pre-eminence, and says that it supports the body by carrying on all activity. The other powers, however, did not verily believe in this claim of Prana. But Prana proved its claim. Once it went out of the body and lo! Every other power had to follow, and the body lay motionless. Prana is like the queen bee and when it leaves the hive it is notice to the others to quit instantly. In fact, the vital force is the source of all energy and movement. Everything is controlled by Prana.”
This explanation led to the next question as to whence comes this Prana, how it enters the body, in what ways and places it disposes itself in the body and how it departs, how it supports the inner and outer structure of the body. This question was asked by Ashwalayana.
In answer to this, Pippalada said, “You are now going deeper and asking subtler questions. But since you are a votary of truth I shall try to satisfy you to the utmost possible extent. Who else but the Spirit can be the source of Prana? Prana pervades the whole body, and like a king orders about the other vital forces, namely, Apana, Udana, Vyana and Samana, to take their positions in the different parts of the body. Prana itself resides in the mouth and the nostrils. In the heart resides the Atman or the soul. Prana departs through the Udana way and goes to deserving worlds. The sun is the embodiment of external Prana, which supports the whole physical world. The Prana in the body supports the body from inside.
The universe was created by Prajapati by the concentration of sheer will-force. The universe is supported by Prana, and the living being who is the crown of creation, is also supported by Prana or the vital air. Prana itself in its turn is born of Atman or the principle of consciousness. We have come so far. This naturally takes us to the next question asked by Gargya about the functions of consciousness.
“In this living person, who sleeps and who keeps awake? Which god or power witnesses dreams? Who is it that enjoys and who is it that suffers? And in whom do all these powers of consciousness stand firm in co-ordination?”
Pipplalada, ever ready to satisfy the curiosity of his favourite disciples, said, “Like the rays of the rising and setting sun, these powers of consciousness are centred in the mind. While asleep, the person sees not, hears not, speaks not. In fact, he is innocent of all consciousness. It is only the vital fires that are awake and keep the person living. They bring him back to consciousness after daily taking him to Brahman (supreme Reality) as it were, during deep sleep.
“When not fully asleep, the person enjoys his wishes or desires in a dream state. He goes through the same experiences that he has already undergone during waking hours. Sometimes, he sees things unseen, hears things unheard and experiences things never before experienced. When completely devoid of waking consciousness, he enjoys sound sleep and is happy. Then like the birds roosting in their nests in some tree, all his powers are merged in the great Atman (soul). The subject as well as the object, the ear as well as sound, the eye as well as all that is seen, all are one with the Atman. That Atman, that Spirit, is the seer, the hearer, the thinker, and does all possible things. He is like pure consciousness. He is the Person and is the eternal Spirit beyond everything. He is body-less and shadow-less. He is white and brilliant. One who knows this Atman enjoys the eternal blissful state.”
After the description of the eternal Atman or the Supreme Spirit, the next question that arises is about the realisation and attainment of this Atman. What are the means, what is the sadhana or the spiritual discipline for attaining that end?
Satyakama therefore asked the fifth question about sadhana or the means.
“What world does a man attain if he contemplates on the great mystic symbol AUM?” The Muni (sage) analysed the symbol and explained to his disciples the various states attainable by Upasana or devotional worship of AUM. He says, “AUM is made up of three syllables. The first syllable represents the worship and praise of various powers according to the Rig Veda. The result is prosperity on earth. The second represents the performance of rituals according to the Yajur Veda. The result is the attainment of heaven and a return to this earth after one’s accumulated merits are exhausted. The third represents the meditation on the Supreme Spirit according to the Sama Veda. That, the integral meditation, is the path of eternity. One who follows that purely spiritual path without any desire for fruit becomes as free and light as a serpent that has just thrown off its slough. He is borne on the wings of Sama music to the world of the Supreme Spirit. The wise always choose that path, however long and weary it might be. For it is the best.”
The last question was put in a rather peculiar manner. Sukesha said, “Gurudeva, the prince Hiranyagarbha came to me and asked me if I knew the Purusha or the person with sixteen parts or kalas. I said, ‘I know not and if I knew how could I keep it away from you? He who tells a lie runs the risk of being scorched root and branch. I dare not tell a lie.’ The prince went away disappointed. I now therefore ask you the question as to who is that ‘person’?”
The sage was practically at the end of his labours. This was the last question coming from his clever disciple.
He said, “It is in this body that the ‘person’ resides. The sixteen kalas or parts exist in this person alone. Prana or vital air, faith, space, air, light, water, earth, sense, mind, food, physical force, penance, mantra or the potent word, action, worlds and name are the sixteen kalas or parts of an individual. When rivers merge in the ocean they lose their separate name and identity. So too do these parts lose all name and form when merged in the person. Then what exists is the one person and not the many parts as such. The essence of that person is the spirit itself. There is no knowledge greater than this.”
Thus rounded off Pippalad Muni. The expectations of the disciples were fulfilled and they took leave of the guru to pursue their own careers in the light of the knowledge that they had received from him.

Thus Spake Uddalaka Aruni
Chandogya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[Though Yajnavalkya seems by far to be the most dominant personality in the Brhadaranyaka Upanishad, Aruni’s power of exposition in the Chandogya Upanishad is very refreshing. He is easily the most brilliant Rishi (sage) in the Chandogya Upanishad. By a number of homely illustrations he conveys to his son the subtle knowledge of the Atman (soul) and impresses upon him the fact that, in essence, he too is the Atman. “That thou art” is the burden of his talk. The affectionate father repeats it at the end of each of his illustrations the through his pregnant phrase he preaches the gospel of the one God, transcendant and immanent in all things.]
“No idiot has yet been born in our line nor has any in our family neglected the study of the Vedas. So, young soul, go to a gurukula, be a brahmachari and learn the Vedas.” The sage Uddalaka Aruni thus addressed his young son Svetaketu when he attained the proper age to go to a preceptor for study.
The dutiful son obeyed his father. After studying all the Vedas for twelve long years at the feet of his guru, he came home. When the father saw him, he could at once perceive that his son had become a man of learning but that he had missed spiritual training and teaching. Instead of humility he had developed conceit and instead of peace, there was turmoil in his mind.
One day the father said to him, “Dear child, did you not ask your guru to teach you that mystic wisdom which is the key to all other knowledge, to all other thought, and that wisdom which unfolds the Unknown to man?”
Svetaketu was not a little surprised when he was thus accosted by his father. He instinctively felt that something was lacking in his own education. So he said to his father, “Dear father, what is that wondrous knowledge that you speak of? Do teach me that yourself. Obviously my guru did not know the knowledge you refer to, otherwise he would not have failed to impart it to me.”
“Dear child, it is something like this. You know that these earthen pots and toys are made of clay. Once you understand the essential nature of the clay of which these are all made, you know and understand all these things also. Then all these are mere forms and names of forms that the clay has assumed. The essence of them all, the thing that matters is the clay. So too, if you understand the nature of a particular metal, everything that is made of that metal is known to you. The various things that are made of that metal are then mere names and forms. What matters is the metal and its nature. Take the various things made of steel such as a sword, a razor, a knife, a needle. When you know the nature of steel, all these are but names and forms which that steel assumes. What matters is the steel and your knowledge of it. That is the essential truth. All else is mere verbiage. So you should get to know the essence of things, the one thing that underlies this vast and multitudinous mass of name and form.
“In the beginning of things there was pure Being, one without a second. It willed that it should become many. Then it manifested itself in many forms, such as light, liquid, solid and so on. This rich variety of things came into existence by permutation and
combination of these forms. Then life appeared, and among the living beings, man with his varied powers and functions.”
After listening to all this the son said, “Father, all this is very interesting. Excuse me for a question. Where does a man go when he sleeps?”
Uddalaka replied, “When a man sleeps he becomes for the time being one with the Spirit or one with the one eternal Being. He is merged in himself as it were. A man’s mind is like a beast tied to a peg by a long rope. It turns round and round the peg but cannot get away. So too does the mind turn round the prana or the vital power in the body but cannot leave the body. When a man is about to die, his power of speech is merged in his mind, his mind is absorbed in the prana, the prana is again in its turn merged in light and this light merges in the power beyond. That power is subtle. It pervades the universe. That is the truth. That is the Spirit. That thou art, O Svetakatu!”
The son again said, “I am not fully satisfied. Tell me more of this great wisdom, so that I can understand.”
“Dear child, bees bring tiny particles or droplets of honey from various flowers and store it in the hive. Once in the hive, do the droplets know from which flower they came? Need they know it? So too all these beings when they merge in the ocean of Being, they know not whence they came. They lose all individuality. Whether it is a lion, a tiger, a mouse or a worm before merging, all become one when they have once merged in the ocean of consciousness. That in which all these merge is the One Being. That is subtle. It pervades everything. It is the Spirit or Atman or Pure Consciousness. That thou art, O Svetaketu!
“Dear child, various rivers from the four quarters flow into the vast seas. They all become one with the seas. Can you then make out the waters of the various rivers? No. So is the case with these various beings when they merge in the One Being. That thou art, O Svetaketu!
“If you strike a tree at the root, or in the middle or at the top, some sap oozes out but the tree still lives. If you cut off a branch here and there from the tree, that branch fades and dies away but the tree still lives on. Thus that which is deprived of its life dies but life does not die. The power by which life lives eternally is the Spirit. That thou art, O Svetaketu!”
Svetaketu listened to all this very attentively but he was still at a loss to know as to how to comprehend the intangible Atman. So he asked his father, “how to know this subtle thing, dear father? Tell me that.”
Then Uddalaka thought of a simple device. He pointed out to a big Banyan tree and asked his son to bring a ripe fruit from that tree. When he brought the small red berry-like fruit, he told his son, “Split it into two, dear child.”
“Here you are. I have split it into two.”
“What do you find there?”
“Innumerable tiny seeds of course, and what else can these be?”
“Well, take one of those tiny seeds and split it again.”
“Yes, here it is. I have split a seed.”
“What do you find there?”
“Why, nothing at all.”
“O dear child! This big tree cannot come out of nothing. Only you cannot see that subtle something in the seed from which springs forth this mighty tree. That is the power, that is the spirit unseen which pervades everywhere and everything. Have faith. It is that spirit which is at the root of all existence. That thou art, O Svetaketu!”
“This is something very baffling, father. But how on earth can I realize it, even if I merely know it?”
Uddalaka said, “Just do one thing. Take a few crystals of salt and put them into a bowl of water while you go to sleep and bring to me in the morning.”
The obedient son did as he was told and next the morning took the bowl to his father.
The father said, “Dear son, take out the salt please.”
Svetaketu felt exasperated and said, “Father, what do you mean? How is it possible to take out that salt?”
“All right. Then just taste the water on the surface. How does it taste?”
“It is saltish and is bound to be so.”
“Take the water in the middle and at the bottom and tell me how it tastes.”
“Well, that too is saltish and is bound to be so.”
“My dear child, do understand now that the Spirit I spoke of pervades all existence like the salt in this water in the bowl. That is the Subtle Spirit. That thou art, dear Svetaketu!”
“Dear father, how to go about all this? It looks so simple and yet is so very difficult!”
Uddalaka said, “Now I shall tell you how to go about trying to realize the Spirit. Suppose we blindfold a man and lead him into an unknown forest away from his usual residence. What would he do? How would he try to find his home? As soon as he is left to himself, he would just remove the cover from his eyes. Then he would wander about inquiring for the region from which he was taken away. He would go from village to village and ultimately he would come across someone who would lead him in the right direction. Thus would he reach his home. That is the way to find out the spiritual home from which we have all strayed into the wilderness. The Spirit is
the one reality towards which we have all to direct our steps. That thou art, O Svetaketu!”
Thus spake Uddalaka Aruni in the Chandogya Upanishad.

Gargi, the Fair Questioner
Brahadaranyaka  Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[It is significant that ladies also took part some times in the debates and discussions that took place at the time of Vedic sacrifices. In one such debate Gargi Vachaknavi ranged herself against the great patriarch Yajnavalkya. She had to acknowledge defeat. Ultimately Yajnavalkya proved equal to all who discussed with him and carried away the prize of a thousand cows from King Janaka.]
King Janaka of Videha performed a great sacrifice. He gave gifts to all very generously on that occasion. He loved to see important questions discussed in his presence. So he caused one thousand good cows to be collected in the yard with gold pieces tied to their horns. This was within sight of the great assembly that had met there for the sacrifice. Then he announced, “He who can defeat all others in debate can take away this coveted prize of a thousand cows.” This was a tempting prize no doubt. Hundreds of learned men who had assembled there began to look at one another. But when none had the daring to go forward and even touch the cows, Yajnavalkya, the famous sage who was there in the assembly, had the audacity to step forth and ask one of his disciples to march off with the cows! Each one of the learned that were present there saw the prize slipping out of his grasp. But who could challenge the famous Yajnavalkya?
Aswala, king Janak’s high priest, got up in a rage and asked, “Answer me, O Yajnavalkya, how dare you assume that you are the foremost among all the seekers after knowledge and appropriate the prize to yourself! Do you know Brahman (the Supreme Spirit)?”
The sage was, however, unmoved. He calmly replied, “No, good sir, I bow to him who is the knower of Brahman. But I am a poor Brahmin and need the cows badly.”
Aswala was not silenced by the rebuff. He asked, “Then tell me, how does a householder conquer death?”
“By worshipping the god Agni (fire) and through the support of Yani,” replied Yajnavalkya.
Aswala persisted. He asked Yajnavalkya the details of sacrifices to various gods who bestow different boons. He questioned the sage about ceremonies and rituals, the proper verses to be recited and the rites to be performed. The sage answered all the queries, calmly and correctly. All of Aswala’s learning could not defeat the sage.
By now, however, a few more had gathered courage. Several learned Brahmins came forward to ask various questions on the Vedas and the sacrifices. One asked where king Parikshit was. Yajnavalkya told him that he was in the heaven allotted to those who performed the Ashwamedha sacrifice. Another asked the sage what the Atman (soul) was? The sage replied, “Atman is not known by my telling you, nor by your learning from me. He is all-pervading, without beginning and without end. He is known only by the true seeker, through meditation and self-realization.”

Thus was the debate waxing and waning and the sage was calmly answering all questions, when out stepped a fair Brahmin girl to contest the prize. She was Gargi Vachaknavi. She asked, “All known things are made of and pervaded by elementary matter. Can you tell me, O sage, by what that elementary matter is made and pervaded?”
“By space,” replied Yajnavalkya.
She asked, “By what is space pervaded?”
“By Brahmaloka,” replied the sage.
“Then by what is Brahmaloka pervaded?” she continued.
At this Yajnavalkya lost his temper. “Do not ask silly questions for the sake of asking. Shut up or your head will fall from your shoulders.” Gargi retired abashed.
As the debate progressed she again gathered courage. The Brahmins marvelled at the young woman who could thus challenge in contest the well-known sage. But Gargi had now questions worthy of the sage’s learning: “Here are two questions,” she said and stood like the brave bowmen of Kashi and Videha with arrows strung to their bows. “Tell me, if you can, O sage! What is it that is beyond the heavens and below the earth, yet between the heavens and earth too- that which is past, present and future?”
The learned Brahmins held their breaths. They were wondering what the reply could be.
“By akasha, by space, the all pervading, that is past, present and future,” replied the sage.
“And what is it that is finer than Akasha, that pervades the space itself?” asked Gargi.
The men gathered were surprised at the persistence of the fair questioner. But Yajnavalkya calmly replied, “By the all-Supreme Spirit, the creator and supporter of all things, the all-pervading, and the immanent without beginning and without end. This Spirit is the innermost reality in the heart of man beyond pain and old age.”
At this Gargi admitted her defeat and addressing the assembly said, “None of us can win the debate against this great sage. He is the master of spiritual knowledge.”
The debate should have rightly ended here. While the assembly acknowledged the mastery of the sage, they also admired the courage and learning of fair Gargi. But a few young men did come forward with petty questions, which Yajnavalkya answered and twitted the ambitious novices. Lastly the sage said, “I shall be glad to answer more questions. I am here to reply to your satisfaction.” But he had already answered questions big and small and all were silent. He was the undisputed victor in the great debate.

Upanishads in Story and Dialogue

Balaki, the Vain
Brahadaranyaka  Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[It is the principle of the Intelligence that is the source of all things. This fact has been emphasized in this short story of Balaki and Ajatashatru. Balaki was a vain and empty-headed young man and he was taught a lesson by the learned prince Ajatashatru.]
A young man called Balaki belonging to the family of Garga was full of vanity. He thought he knew everything. He was desirous of getting some money. So he went to Prince Ajatashatru. The prince was quite courteous to him.
Balaki offered to teach the prince the knowledge of Brahman (the Supreme Spirit). For this offer the prince gave him a thousand cows and said, “This is but a poor gift. I am not rich enough to give you as generously as king Janak does.”
Balaki was still more puffed up when he was in sight of such a rich gift. He said, “I shall tell you about Brahman, the highest Reality.”
But when he opened his lips Ajatashatru could see how shallow he was. Balaki began to tell him that the person in the sun was Brahman or the highest Reality. Ajatashatru refused to accept this statement saying, “He is at the most the king of all beings but certainly not the highest Reality.”
Balaki felt browbeaten but again said, “The person in the moon is the Brahman.” The prince again told him that that was not so.
In this manner Balaki went on proposing that the person in the lightning, in the sky, in the wind, etc. was Brahman. Each time the prince put Balaki right by correcting his statement. Thus he rendered Balaki speechless.
Finally Balaki in desperation said, “The person that is in ourselves is the Brahman. One should worship Him as such.”
The prince rejected this teaching also and said, “One who looks upon the person in himself as Brahman becomes self-regarding and nothing more. Therefore that is not Brahman at all.”
At this Balaki collapsed and said in humility, “I know things only so far. Now please teach me yourself the right knowledge. I am anxious to know the truth from you.”
The prince was a Kshatriya and Balaki a Brahmin by birth. The prince therefore said, “It is rather unusual that a Brahmin should approach a Kshatriya for spiritual knowledge. It is a reverse process. But that does not matter. I shall tell you what I know of it.”
He then took Balaki by the hand and led him to a man who was in deep sleep. He called upon the sleeping man by his name, “O Somaraja, get up please.” But there was no response. Then he patted the sleeping Somaraja by the hand and he awoke.
The prince then asked Balaki,  "Do you know where this sleeping man had gone during sleep? Who was it that had slept and who was active?” Balaki was innocent of all this knowledge. He had no reply to give.
The prince then told him, “It was the principle of intelligence in Somarara that was sleeping or absent for the time being. His body was living and active and the vital powers were acting all the while. The Intelligence (Vijnana) in him had withdrawn all his powers of consciousness from the various parts of the body and was taking rest in the empty space or vacuum (akasha) in the heart. At such a time all the powers are, as it were, withdrawn from active service and stand suspended. When that intelligence roams about in the dreamland, all these powers of hearing, seeing, etc. are with that intelligence. During dreams the intelligence assumes different roles- it may be of a king, or a Brahmin or a hunter. But all these powers follow him just as the servants of a king follow him when he is out on tour.
“When the man is in deep sleep his intelligence is not cognizant of any outside thing nor of any dream. It withdraws at that time all its powers from the seventy-two thousand nerve centres in the body and takes rest in a vacuum in the heart. He sleeps then like a great king or a noted Brahmin or like a young boy free of all care and worry. He is then full of pure joy. When the man awakes, his intelligence returns and begins its activities as before.
“This principle of intelligence is really the Brahman. Verily like the gossamer web that spins out of a spider’s body or like the sparks that spring and fly from fire, the innumerable things in the world, the vital powers, worlds, gods, all beings come out of this first principle of Intelligence which is Brahman or Atman.”
Humbled Balaki listened with rapt attention to this discourse by Ajatashatru and shed all his vanity and conceit.

Uma, the Golden Goddess  
Kenopanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[At whose desire does the mind function, who puts first the vital force into motion? This has been an eternal question. “The Brahman or the transcendent and immanent Spirit,” answers the Rishi (sage) the seer of the Kenopanishad. It is neither seen by the eye nor heard by the ear. Nor does the mind know it. The Spirit, on the other hand, is the seer of the eye, the hearer of the ear, and the knower of the mind. It is through the power of all this all-pervasive Spirit that everything else functions. It is beyond the reach of the senses and can only be felt like a mighty presence through intuition. It is that Spirit which is real God and not the many gods that people worship.
This is the teaching of the Kenopanishad and has been embodied in the allegory of Uma, the goddess of spiritual wisdom.]
It was the question hour. One evening while the sun hung in the west and shadow chased shadow in a race to envelope the world with darkness, a Rishi was sitting under a tree in his ashrama with a group of young disciples around him. Everything there was simple and chaste as behoved the dwelling of the saint, known for his life of contemplation and good work. The evening prayers were just over and the youths came out with their questions.
Man is by nature inquisitive. He is never satisfied by that which is apparent to him. He wants to probe into the unknown and the beyond. Is this all? Is there nothing behind the visible body and the invisible mind? Thus the questioning mind goes on and on digging deeper into the realm of consciousness till curtain after curtain lifts and he has a vision of the ultimate reality or Brahman.
“At whose behest does the mind run towards its objects? Who bids first the vital powers to act? And at whose desire does the eye, the ear, and the power of speech function?”
This was a pretty formidable array of questions. The Rishi of the Kenopanishad said calmly, “The power that inspires all these is One and indivisible. It is behind and beyond all that functions visibly. It hears the ear, sees the eye, and knows the mind. Neither our senses nor the mind fully grasp the Reality. They all move and act through the power that pervades all existence. That fountainhead of all energy is the real God and what people worship as so many gods are but mere reflections. He who knows and realises this truth enjoys immortality. Here and now in this life is the opportunity to know this great truth, otherwise a great chance is lost for ever.”
“Who then is so fortunate as to realise this truth that you speak of and extol? And how to know that one is in possession of this truth of truths?” was the next question.
“Well spoken,” said the Rishi. “Not he who says ‘I know’ knows it. He knows little. But the humble seeker who begins by saying ‘I know not’ knows the truth in the course of time. It gradually illumines his mind like the rising sun. When once realised, the Spirit is ever present to him through all the four states of his consciousness. His soul grows from strength to strength and his realisation of the immaculate presence blesses him with immortal life.”
The sage then looked at the faces of some of his disciples and could see that they had not grasped the full significance of what he said. So he narrated an allegory to illustrate his teaching that evening.
“My young friends,” he began, “you have heard of the conflict between the gods and the demons. Once upon a time the gods won in a certain battle against the demons. It was through the good offices of Brahma (the Creator). But due to ignorance they appropriated the credit to themselves, and became proud and elated. They thought, ‘Verily this victory is ours and this glory too.’
“Brahma came to know of this. He thought of teaching them a lesson and of making them realise their limitations. When they were in the midst of their rejoicings, he suddenly appeared in their presence. But how could they know him, blinded as they were by egoism and by empty vanity? They saw that some wonderful being was before them but they could not recognize it. They then thought seriously of knowing it by some means. They deputed Agni, the lord of Fire, also known as the omniscient one, to investigate into the matter.
“Agni approached the strange being. Brahma queried, ‘Who are thou?’
‘Why I am the famous Agni, otherwise known as the all-knowing one.’
‘If such is your name and fame, may I know what power you possess?’
‘Well I can burn all that is on the face of this earth and in the sky and everything that is in the seven worlds.’
“Brahma put before him a dry blade of grass and said, ‘Bravo, mighty one, burn this blade of grass and oblige.’
“Agni tried with all his might to burn it up. But he could not even singe it! He felt ashamed and went back to the gods and confessed his inability to know as to who the strange being was.
“Vayu the wind-god was next requested to go and find out who it was that had defied the attempts of Agni. Vayu went with great confidence and thought that he would succeed.
“When he approached Brahma, he was asked, ‘Who are thou?’
‘I am well known as the god of winds. I am also known as the god that sweeps through the vast skies!’
‘What power characterizes you?’ was the next question by Brahma.
‘I can take away all that fills the earth by a mighty sweep,’ said Vayu.
‘Here you are.’ So saying Brahma laid before him a piece of straw and asked him to blow it off.
“Vayu tried his best but could not move it by even a hair’s breadth. He too retired and informed his colleagues that it was beyond him to know the strange person.
“The gods then appealed to Indra, their king. ‘Oh wealthy one, see if you can comprehend this unique person that has defied two of us.’
“Indra, the powerful lord of the gods, agreed. He approached the Being but before he could contact him, Brahma had disappeared and in the self-same place stood a charming woman. It was Uma, the goddess of spiritual knowledge, lavishly laden with gold.
“Indra made bold to ask of her, ‘Who was that awe-inspiring person who stood there long in the same place as you stand now?’
“Uma said, ‘Know ye, little minds, that it was Brahma. It was he who won the victory for you, the victory over the demons. Take pride in him who won you victory.’
“When Indra realized that it was Brahma that had appeared to them, he went to his friends and told them the truth. They all realized their folly and gloried in the knowledge of the Supreme Spirit.
“Like a flash of lightning across the clouded skies, in the twinkling of an eye, the vision of Brahma illumines our consciousness. Just as the mind rushes to its favourite objects and remembers them again and again, we must run after and catch the fleeting glimpses of Reality and contemplate upon them. That Reality alone is really adorable in the world. For, the Supreme God, Brahma and the ultimate Reality are the same.”
Rounding off, the sage said, “This is the knowledge of Brahman, the transcendental and immanent reality. Truth is the very body and abode of Brahman. All knowledge is its limb; penance, self-control and good work its support.”
Pleased with their guru’s way of teaching, and beaming with joy, the disciples dispersed to their respective resting places to reflect on what they had learnt.

Upanishads in Story and Dialogue
The Four Varnas
Brahadaranyaka  Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[The fourfold division of Hindu society into Brahmin, Kshatriya, Vaisya and Sudra seems to be quite ancient. The Rg Veda mentions the division and says that these emerged from the different parts of the body of the Virata Purusha or the primeval mighty being. It is clear that originally the division was functional and not hereditary. Here is an explanation of that system given in an allegorical manner. It is said here that society is complete and perfect on account of the existence of all these four divisions but much more so on account of the law which binds all and which all ought to obey.]
The Creator Prajapati first created the god Brahma. He represented Intelligence. But the Creator was not satisfied with that only. He felt that he should create other gods also if creation were to be a complete manifestation of the various powers in him. He created the Kshatriya gods, Indra, Varuna, Soma, Rudra, Parjanya, Yama and others. They were the embodiments of power, valour, brilliance, fearlessness, the tendency to govern, and such other qualities.
But the Creator was not satisfied even with these new gods. He saw that there was still something wanting in creation. So he created the Vaisya gods, the eight Vasus, Aditya, the Maruts and so on.
But then he saw that the society of gods he wanted to evolve was not yet complete. So he added Pusan to the creation. He represents the Sudra principle, namely, manual labour and service.
Even this did not satisfy the Creator. He therefore created Dharma or the Law that binds all, that keeps all in their own places and strengthens all who act according to it. Those who do not follow the Law fall away, however strong they might be. Those who follow the law are stronger than the strongest because they adhere to the law. He who speaks the law speaks the truth. He, who speaks the truth, speaks the law. Truth and the Law are one.
Corresponding to this creation of his in the heavens, Prajapati created human society also on the same pattern and laid down the law for all the four Varnas. The law lays down the functions of the four pillars of the social system. Those who follow the law and perform their functions accordingly have nothing to fear. They are stronger than the strongest and they are bound to be happier than the happiest.
Intelligence, sacrifice, disinterested service are the characteristics of the Brahmins. Valour, chivalry, forgiveness, ability to rule are the characteristics of the Kshatriyas. Trade, co-operation, agriculture and distribution of material wealth are the characteristics of the Vaisyas. Ungrudging manual labour and service are the characteristics of the Sudras.
To choose our functions according to our powers and to attune our powers to the functions that we take up, is the only way to follow the Law and maintain social harmony.

Upanishads in Story and Dialogue
Para and Apara vidya  
(pronounced paraa and aparaa vidyaa)
Chandogya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[There are two categories of knowledge, declares the Rishi of Mundaka Upanishad- knowledge of the world and knowledge of the inner world, material knowledge (apara vidya) and spiritual knowledge (para vidya). The same thing has again been taken up in the Chandogya Upanishad by sage Narada Muni and Sanatkumara. In fact both ought to be acquired and both are equally important. Nor are they mutually exclusive. One is incomplete without the other. This has been very strongly emphasized by the Isa Upanishad.]
“The higher (para) and the lower knowledge (apara), or the knowledge of the spirit and the knowledge of matter, both ought to be acquired, so say those who know Brahman (Supreme Spirit),” declared the sage Angirasa to Saunaka when the latter approached him as a disciple.
All the Vedas, grammar, philosophy, astronomy, astrology and all such knowledge falls in the category of apara or lower learning. That knowledge by which Brahman (Supreme Soul) is known, that by which, the unseen and the unknown, the one eternal all-pervasive Being is known, is the para or higher learning.
Narada once approached the sage Sanatkumara and requested him to show the path of knowledge. Sanatkumara said, “Let me first know what you have already learnt. I shall then teach you something further than that.”
Narada then said, “Sir, I have learnt the Rg-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda, history and traditional stories which are together called the fifth Veda, the method of remembering and repeating the Vedas, the technique of Shraddha ceremony, grammar, philosophy, mathematics, astronomy, astrology, science of augury, jugglery, logic, ethics, information about different gods who represent different forces or powers, science of animals, science of war, and so on. But, Sir, I feel that I merely know the Mantras or potent words but I do not know the Atman or the soul or the spirit of things. I have heard from men like you that he who knows the Atman goes beyond all sorrow. Sir, I am full of sorrow and grief and remorse. I hope and believe that you will be able to lead me out of all these by favouring me with real knowledge.”
“Dear Narada, all that you have known is but mere name and verbiage, mere words. You can by your present knowledge achieve only what words can achieve and nothing more.”
“What is it that is greater than name and words? Please teach me that,” said Narada.
“Yes, the power of speech is greater than words. If there had been no power of speech there would have been no words, no Vedas, no truth or untruth, no religion or irreligion, no good or bad.”
“Is there anything still greater than the power of speech?” queried Narada
“Certainly. Mind is greater. It is the mind that is conscious of both the word and the power of speech. When a man decided that he should learn the Mantras, he learns them. Otherwise not. When he thinks he ought to do a thing, he does it, not otherwise.
“Is there anything greater than the mind?”
“Why not? The will is greater than the mind. If there is no will, nothing happens. It is the will that holds all things together.”
“What is greater than the will?”
“Consciousness is greater than the will. It is consciousness that begets mental activity. Then there is the will that impels the mind to think. Speech follows and words take shape. If a man’s consciousness is not concentrated, he is not alert and he cannot do things.”
“Dear Sir, is there anything that is greater than consciousness?”
“Of course, there is. Meditation is greater than mere consciousness. Even the earth and the sky and the mountains are, as it were, meditating and therefore standing firm and steady. If there were no meditation, nothing would stand firm and steady.”
“Please tell me if there is something which is greater than meditation.”
“Yes, the power of understanding is greater than meditation. Good and bad, truth and untruth, the Vedas and Puranas, this world and the next, all these can be known only if there is the power of understanding.”
“Is there anything still greater than understanding?”
“Yes, dear friend. Power is greater than mere understanding. A single powerful man inspires fear into a hundred men with brains and understanding. When a man with physical power gets up and goes about, when he becomes learned, when he becomes a seer, a thinker, a doer of things, becomes a man of understanding, he is greater than all. It is power that supports the earth, the sky, the mountains, the beasts and men and gods and everything that exists on earth or in heaven.”
“Is there anything that is greater than physical power?”
“Yes, food is greater. If a man does not eat ten days he may die, or even if he lives, he may lose his powers of speech, of action, of hearing, and of thinking. When he begins to take food his powers return to him.”
“Is there anything greater than food?”
“Yes, water is greater. If there are no rains then no food grows. For want of water all living beings would fade away. When there are rains all animals are quite happy.”
“What is greater than water?”
“Heat or light is greater. If there were no heat, the water from the earth would not evaporate and there would be no rain without evaporation.”
“What is greater than heat?”
“Akasha or space is greater. It is in akasha or space that all things happen. The sun and the moon and the worlds float about in space. Space is the cause of sound waves that makes hearing possible.”
“What is greater than space?”
“Well, there is the Atman, the spirit. That is the substratum of everything else.”
“Man is always impelled to do things on account of the joy or the pleasure that he gets out of the things that he does. No one acts or does anything unless by some kind of pleasure or joy. And joy consists in abundance, not in want. It is infinity and not limitation that can give joy. That infinity can be realized only by living a unitary life and not by living a life impeded by a sense of separation or isolation or limitation.
When a man sees not anything but One, hears not and knows not anything but the one Atman, he is experiencing infinity. When a man only sees and knows merely things other than the Atman, it is misery and sorrow that follow. The abundant and the infinite are immortal while things limited are mortal. The spirit lives by its own power and exists by its own support and greatness. Those who have realized the spirit are great on account of self-possession and not on account of the possession of houses and cows, servants and lands.
“The spirit pervades the four quarters. It is up above as well as down below. It is called the Atman. He who knows this Atman is absorbed in it. He sports with it, he enjoys its company as that of a mate. He is full of joy. He is his own monarch and fully self-possessed and self-controlled.
“This realization of the spirit can dawn upon us when our mind is clean and pure. Our minds would be clean and pure when we feed upon pure food. A clean and pure mind alone can concentrate upon truth. Truth then will shine in the heart of hearts like the rising sun.”
That is para vidya or spiritual realization that bestows immortality and eternal bliss.

The Message of the Guru (32)
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[The span of ashrama life for students was usually twelve years. The students lived with their preceptors and served them and the ashrama during that period. They learnt the Vedas, maintained the sacrificial fire and studied whatever the guru taught them. Below is given a model message from a guru to a departing disciple at the end of the period. This might be said to be a ‘Convocation Address’ if we liken the ashramas of old to the ‘residential universities’ of today. This occurs in the Taittiriya Upanishad.]
Young boys eight or more entered the ashramas and were entrusted to the care of the guru or the preceptor. They spent twelve long years in study and sport, in service and sadhana or spiritual discipline. They were called brahmacharis, that is, those who adopt a particular discipline in order to know Brahman. Brahmacharya is not mere continence, but a whole code of disciplined conduct which aims at the conservation, development and concentration of physical, mental and moral energy, in order to attain the highest spiritual goal.
The twelve strenuous years thus spent by the youngsters in the very home of the guru in close association with him, built up very affectionate relations between them. The gurus were expected to take almost parental interest in their charges, while the disciples were to render filial obedience to the gurus.
Let us imagine in one such ashrama, a day dawns when a disciple or a group of them is about to depart and plunge into the wide world. He is leaving the charmed circle of the ashrama to battle with the currents and cross-currents of life. He is to transfer himself from the cloister to the market place. He is now to test in the world of experience what he has learnt within the precincts of the academy. He is to cut off his moorings in the sheltered bay and launch the boat of his life into the open sea. Fears and thrills of anticipated adventures fill the young man as he contemplates the prospect before him. The guru too feels the wrench and his heart is full of emotion. He has some anxiety about the future of his young disciple. But the separation is inevitable- it has to come one day. In fact, by that separation alone can the future development of his student be ensured.
Such are the mixed feelings that surge in the heart when the Vedic guru gives the parting message to the brahmachari after his study of the Vedas is over.
“My dear child, your study of the Vedas is over. Now go forth into the wide world.
“Speak the truth and practise the Dharma or the Law. Never fail nor falter in the study of that part of the Veda that has been assigned to you. Study more but never less than thy portion.
“Give to your preceptor such wealth and such things as are dear to him. Never allow your line of life to lapse. Behind you, you must leave children.
“Never falter from the truth nor from the Law (Dharma). Never stint nor make mistakes in doing good. Never neglect to do that which would lead to prosperity.
“Do not give up your studies and do not stop teaching.
“You ought not to omit to do your duties towards your gods and ancestors; commit no mistakes in performing them.
“Revere your mother and your father as much as you revere god. Let your guru (preceptor) be looked upon as god. Let your guest get the same respect as is due to god.
“Be thou faultless and pure in thought and action. Only such of your qualities and actions as are clearly good should be cherished by you, and not others. Such knowers of Brahman as are greater than ourselves ought to be highly respected by you.
“Whilst giving, give with faith; never without it. Give richly. Give with humility. Give with fear, lest you give too little. Give with feeling and with full knowledge.
“At times you may be in doubt about the wisdom of a certain course of action. At such a time you should act in a manner in which thoughtful and virtuous knowers of Brahman who are desirous of following the Law, do act.
“So also, as regards your conduct towards men of ill fame; it should be like that of a thoughtful, virtuous knowers of Brahman who follow the Law.
“This is the message. This is the advice. This is the knowledge. This is the command. Thus should you live and act in life.”

The Five Sheaths (33)
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[The spirit is, as it were, encased in five sheaths (koshas), one within the other. We first come across the gross material sheath, and then go deeper to more subtle sheaths, the last being the sheath of joy or bliss. This teaching occurs in the Taittiriya Upanishad and forms the subject of a conversation between Varuna and his son.]
Bhrgu was the son of Varuna. He once approached his father and said: “Father, impart to me the spiritual knowledge you possess.”
The father said,  "Matter, vital airs, eyes, ears, mind, and speech are the things that you daily come across. You must now know that Reality from which all these things issue and live, towards which all these move and in which they finally merge. That is the Brahman. You can know him by tapas or concentration and meditation.”
The son obeyed the father and after some meditation came to the conclusion that gross matter itself is the Brahman. He went and told his father so. But the father was not at all satisfied with his son’s findings and he exhorted him to go again and perform more tapas. “Meditation alone will give you real insight,” said the father.
Then the son went away and began to meditate further.
Next he realized that Prana or the vital power was Brahman and that it was out of Prana that things took their birth and into Prana they finally merged. Prana indeed is the life giving principle.
But that too was not a satisfactory conclusion. His father asked him to go into meditation again. He then found that the mind or the psychic plane was the thing from which all manifestation emerged and merged again into it at the end. It was subtler than gross matter and prana and could pervade both of them.
He reported this experience to his father. But the father sent him back again with the old advice to perform more tapas.
Bhrgu again meditated and found that the power of understanding (vijnana) was the thing from which all things issued and towards which all things moved. But the father was not satisfied and repeated his advice to his son.
The son again meditated and finally came to the conclusion that bliss or pure joy was Brahman (Supreme Spirit)- the source and the goal of all creation. All the beings are verily born in bliss, they exist by the power of bliss, and they all move towards bliss and into bliss they all merge in the end.
When Bhrgu told his father about this conclusion of his, he was overjoyed and said, “Dear child, this indeed is the highest term of existence. All these five sheaths are there, one more subtle than the other, but the finest and the subtlest is bliss eternal. These are not mutually exclusive. They are inter-penetrating. But the basis of all is bliss, the bliss of Brahman, pure spiritual happiness. He who knows this and realizes it goes beyond all sorrow and death.”
This is known as the Bhargavi Varuni Vidya.

The Bliss of Brahman (34)
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[In the Taittiriya Upanishad there is a small chapter named ‘Brahmananda Valli’ that speaks about highest spiritual bliss. There is a discussion about it and various kinds of joy or bliss are graded. It is interesting to note the grading.]
“Who could have been able to breathe and who could have been able to live if this infinite void or space had not been full of joy or bliss?” Thus does a sage ask us. This is a fine poser.
When a man realizes the one indivisible Atman (soul), he attains a fearless state of mind. He enjoys bliss. So long as he sees and perceives two separate forces in this world, so long as he perceives duality, he harbours fear in his mind. The perception of duality is the root of fear. It is that fear which haunts the steps of the ignorant and the unthinking.
The Atman is all-powerful. It is the power of the Atman that keeps the sun, the moon and the stars in their proper track. The winds and the rains too obey Him. But when once a man realizes that the Atman pervades everywhere and is also at the centre of his own existence, he sheds all fear and enjoys bliss. That unmixed bliss falls to the lot of only those who are learned in the Vedas, in the books of wisdom, and are not cursed and fettered by personal desires.
Let us suppose that there is a strong, well-built, virtuous young man. If he is a man, firm of mind and full of ambition and if he becomes the owner of this world, he enjoys full happiness. That may be counted as one unit of full human happiness. But hundredfold is the happiness of Gandharvas in heaven. A thousand-fold of that happiness again is the happiness of the gods. A thousand-fold of the happiness of the gods is the happiness of Indra who is lord of the gods. Then again hundredfold of that happiness is the happiness of Brhaspati. Hundredfold of that happiness is the happiness of Prajapati and again hundredfold of that is the happiness of Brahman, the Highest Being.
And that man learned in the Vedas and in the books of wisdom, and unsullied and unfettered by personal desires enjoys the happiness that Brahman enjoys! But, in comparison,  what is the measure of that infinite spiritual bliss?
He who knows this and he who knows the bliss of Brahman lives a life which is beyond all fear and he enjoys immortal life.
_________________
Upanishads in Story and Dialogue
Upanishadic Teaching (35)
Isha Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar

[In a sense the Isha Upanishad is the essence of all Upanishadic teachings so far as practical life is concerned. It is an integral gospel. The Isha is comparatively a very short Upanishad, but every word of it is pregnant with meaning. It gives us the knowledge of Brahman (Highest Being) and advises us to cultivate a healthy and vigorous attitude towards life and its problems. It synthesizes the material as well as the spiritual aspect of life. It does not want us to neglect either since matter is spirit in manifestation. It emphasizes that true knowledge consists in the right understanding of both as also their correct relation.]
“Whatever is and moves and has its being in this vast and infinite universe is the abode of the Lord; it is the body of the Highest Spirit.” Thus opens the Isha Upanishad.
“Therefore enjoy only those things and only as much of them as is given to you by the Lord. Enjoy, but in a spirit of detachment and not of attachment. Covet not what belongs to others.” Says the sage.
“All idleness and inactivity, all tendency to escape from realities are once for all condemned. A man ought to be ambitious of living full one hundred years and of filling those years with incessant and proper activity. In this material world of ours, there is no other way out for us. If we live and act properly and disinterestedly (in a spirit of detachment, dedicating all actions to the Lord. See Bhagavad Gita Ch. 3, Shloka 9), no action can bind us down. If we adopt this attitude and act, we shall be free from the bondage of Karma or action.
“But Karma or action is not all. We must have knowledge also. We must know the truth, the Atman, the Brahman which is at the root of all that is visible and invisible. If we fail to know and realise the Atman in this life, we practically waste away a fine and splendid opportunity and the dark worlds await us after our death.
“That Atman, that Spirit is unmoving; but since it is immanent, it can be said to be faster than even the mind. Even the gods could not reach or catch it. It is all-pervasive and it is here and there already, before anybody else. It is in the inside and outside of all things.
“He who realizes that all things are in the Atman and that Atman is in all things, sheds all fear and loves all things as he loves himself. There is a step even beyond this stage. When a wise man sees nothing but the Atman in every thing and everywhere, when he realizes the unitary life, neither illusion nor misery can mislead or mar his life.
“That Atman which is body-less and without any blemish whatsoever, that Atman which is pure and spotless and sinless, that which pervades everything, manifests itself in the form of this mighty universe and lays down the Law once and forever.
“Here are two worlds before us, the material and the spiritual. The material rests on the spiritual and takes its birth from it. The knowledge of both is essential for success in life and for immortality after death. Synthetic and integral knowledge of this as well as of the other world, of matter as well of spirit, and of their correct and real relation is essential if we are to live a complete and perfect life and depart hence for the eternal home of the Spirit.
“Spiritual truth is often obscured by the glamorous material world of the senses. We are often overwhelmed by the latter and led astray. But we must pray to God to discover for us the truth behind the world of senses and lead us to the life of the spirit. The sun god is the symbol of spiritual light and illumination. The truth that shines in him and in us is the same. That is the One Spirit.
“This body falls away at death and the spirit is led to its eternal home when freed from the bondage of desire.”
This in brief is the teaching of the Isha Upanishad.









Om Tat Sat

(Continued)



My humble salutations to  Swamy jis and humble greatfulness to  Brahmasri Diwakar ji, Devotees  and vedawiki dot com   for the collection) )