Once, two friends were going along the street
hen they saw somwe people listening to a reading
of the Bhagavata. "Come, friend," said the one to
the other, "let us hear the sacred book." So saying
he went in and sat down. The second man peeped
in and went away. He entered a house of ill fame.
But very soon he felt disgusted with the place.
"Shame on me!" he said to himself. "My friend has
been listening to the sacred word of Hari and see
where I am!" But the friend who had been listening
to the Bhagavata also became disgusted. "What a
fool I am!" he said. "I have been listening to this
fellow's blah-blah, and my friend is having a grand
time." In course of time they both died. The
messenger of death came for the soul of one who
had listened to the Bhagavata and dragged it off to
hell. The messenger of God came for the soul of
the one who had been to the house of prostitution
and led it up to heaven.
Verily, the Lord looks into a man's heart and does
not judge him by what he does or where he lives.
Saturday, December 29, 2012
MASTER OF EVERYTHING, SLAVE OF SEX!
A JOB-SEEKER got tired of visiting the manager
in an office. He couldn't get the job. The manager
said to him, "There is no vacancy now; but come
and f see me now and then." This went on for a
long time, and the candidate lost all hope. One day
he told his tale of woe to a friend. The friend said:
"How stupid you are! Why are you wearing away
the soles of your feet going to that fellow? You had
better go to Golap. You will get the job
tomorrow." "Is that so?" said the candidate. "I
am going right away." Golap was the manager's
mistress. The candidate called on her and said:
"'Mother, I am in great distress. You must help me
out of it. 1 am the son of a poor brahmana. Where
else shall I go for help? Mother I have been out of
work many days. My children are about to starve to
death. I can get a job if you but say a word." Golap
said to him, "Child, whom should I speak to?" She
said to herself: "Ah, the poor brahmana! He has
been suffering too much." The candidate said to
her, "I am sure to get the job if you just put in a
word about it to the manager." Golap said, "I shall
speak to him today and settle the matter." The very
next morning a man called on the candidate and
said, "You are to work in the manager's office,
from today." The manager said to his English boss:
"This man is very competent. I have appointed
him. He will do credit to the firm."
in an office. He couldn't get the job. The manager
said to him, "There is no vacancy now; but come
and f see me now and then." This went on for a
long time, and the candidate lost all hope. One day
he told his tale of woe to a friend. The friend said:
"How stupid you are! Why are you wearing away
the soles of your feet going to that fellow? You had
better go to Golap. You will get the job
tomorrow." "Is that so?" said the candidate. "I
am going right away." Golap was the manager's
mistress. The candidate called on her and said:
"'Mother, I am in great distress. You must help me
out of it. 1 am the son of a poor brahmana. Where
else shall I go for help? Mother I have been out of
work many days. My children are about to starve to
death. I can get a job if you but say a word." Golap
said to him, "Child, whom should I speak to?" She
said to herself: "Ah, the poor brahmana! He has
been suffering too much." The candidate said to
her, "I am sure to get the job if you just put in a
word about it to the manager." Golap said, "I shall
speak to him today and settle the matter." The very
next morning a man called on the candidate and
said, "You are to work in the manager's office,
from today." The manager said to his English boss:
"This man is very competent. I have appointed
him. He will do credit to the firm."
THE FALL OF THE TWELVE HUNDRED
THERE is the story of twelve hundred nedas10 and
thirteen hundred nedis11. Virabhadra, the son of
Nityananda Goswami had thirteen hundred
'shaven headed' disciples. They attained great
spiritual powers. That alarmed their teacher. "My
disciples have acquired great spiritual powers,"
thought Virabhadra. "Whatever they say to people
will come to pass. Wherever they go they may
create alarming situations; for people offending
them unwittingly will come to grief." Thinking
thus, Virabhadra one day called them to him and
said, "See me after performing your daily devotions
on the banks of the Ganges." These disciples had
such high spiritual nature that, while meditating,
they would go into Samadhi and be unaware of the
river water flowing over their heads during the
flood-tide. Then the ebb-tide would come and still
they would remain absorbed in meditation.
Now, one hundred of these disciples had
anticipated what their teacher would ask of them.
Lest they should have to disobey his injunctions,
they had quickly disappeared from the place before
he summoned them. So, they did not go to
Virabhadra with others. The remaining twelve
hundred disciples went to the teacher after
finishing their morning meditations. Virabhadra
said to them: "These thirteen hundred nuns will
serve you.
I ask you to marry them." "As you please, revered
sir," they said. "But one hundred of us have gone '
away." Thenceforth each of these twelve hundred
disciples had a wife. Consequently they all lost their
spiritual power. Their austerities did not have their
original fire. The company of women robbed them
of their spirituality because it destroyed their
freedom.
thirteen hundred nedis11. Virabhadra, the son of
Nityananda Goswami had thirteen hundred
'shaven headed' disciples. They attained great
spiritual powers. That alarmed their teacher. "My
disciples have acquired great spiritual powers,"
thought Virabhadra. "Whatever they say to people
will come to pass. Wherever they go they may
create alarming situations; for people offending
them unwittingly will come to grief." Thinking
thus, Virabhadra one day called them to him and
said, "See me after performing your daily devotions
on the banks of the Ganges." These disciples had
such high spiritual nature that, while meditating,
they would go into Samadhi and be unaware of the
river water flowing over their heads during the
flood-tide. Then the ebb-tide would come and still
they would remain absorbed in meditation.
Now, one hundred of these disciples had
anticipated what their teacher would ask of them.
Lest they should have to disobey his injunctions,
they had quickly disappeared from the place before
he summoned them. So, they did not go to
Virabhadra with others. The remaining twelve
hundred disciples went to the teacher after
finishing their morning meditations. Virabhadra
said to them: "These thirteen hundred nuns will
serve you.
I ask you to marry them." "As you please, revered
sir," they said. "But one hundred of us have gone '
away." Thenceforth each of these twelve hundred
disciples had a wife. Consequently they all lost their
spiritual power. Their austerities did not have their
original fire. The company of women robbed them
of their spirituality because it destroyed their
freedom.
COURT MARRIAGE AND YOU COURT SERVITUDE
TT is 'woman and gold' that binds man and robs -
*- him of his freedom. It is woman that creates the
need for gold. For woman one becomes the slave
of another, and so loses his freedom. Then he
cannot act as he likes.
The priests in the temple of Govindaji at Jaipur
were celibates at first, and at that time they had
fiery natures. Once the King of Jaipur sent for
them, but they didn't obey him. They said to the
messenger, "Ask the king to come to see us." After
consultation, the king and his ministers arranged
marriages for them. From then on the king didn't
have to send for them.
They would come to him of themselves and say:
"Your Majesty, we have come with our blessings.
Here are the sacred flowers of the temple. Deign to
accept them." They came to the palace, for now
they always wanted money for this thing or
another—the building of a house, the rice-taking
ceremony of their babies, or the rituals connected
with the beginning of their children's education.
*- him of his freedom. It is woman that creates the
need for gold. For woman one becomes the slave
of another, and so loses his freedom. Then he
cannot act as he likes.
The priests in the temple of Govindaji at Jaipur
were celibates at first, and at that time they had
fiery natures. Once the King of Jaipur sent for
them, but they didn't obey him. They said to the
messenger, "Ask the king to come to see us." After
consultation, the king and his ministers arranged
marriages for them. From then on the king didn't
have to send for them.
They would come to him of themselves and say:
"Your Majesty, we have come with our blessings.
Here are the sacred flowers of the temple. Deign to
accept them." They came to the palace, for now
they always wanted money for this thing or
another—the building of a house, the rice-taking
ceremony of their babies, or the rituals connected
with the beginning of their children's education.
THOSE WORTHLESS THINGS!
BODY and wealth are impermanent. Why go to
take so much trouble for their sake? Just think of
the plight of the Hatha yogis. Their attention is
fixed on one ideal only—longevity. They do not
aim at the realization of God at all. They practise
such exercises as washing out the intestines,
drinking milk through a tube, and the like, with
that one aim in view.
There was once a goldsmith whose tongue
suddenly turned up and stuck to his palate. He
looked like a man in Samadhi. He became
completely inert and remained so a long time.
People came to worship him. After several years,
his tongue suddenly returned to its natural
position, and he became conscious of things as
before. So he went back to his work as before.
These are physical things and have nothing to do
with God. There was a man who knew eighty two
postures and talked big about yoga-samadhi. But
inwardly he was drawn to 'woman and gold'. Once
he found a bank-note worth several thousand
rupees.
He could not resist the temptation, and swallowed
it, thinking he would get it out somehow later on.
The note was got out of him alright, but he was
sent to jail for three years.
take so much trouble for their sake? Just think of
the plight of the Hatha yogis. Their attention is
fixed on one ideal only—longevity. They do not
aim at the realization of God at all. They practise
such exercises as washing out the intestines,
drinking milk through a tube, and the like, with
that one aim in view.
There was once a goldsmith whose tongue
suddenly turned up and stuck to his palate. He
looked like a man in Samadhi. He became
completely inert and remained so a long time.
People came to worship him. After several years,
his tongue suddenly returned to its natural
position, and he became conscious of things as
before. So he went back to his work as before.
These are physical things and have nothing to do
with God. There was a man who knew eighty two
postures and talked big about yoga-samadhi. But
inwardly he was drawn to 'woman and gold'. Once
he found a bank-note worth several thousand
rupees.
He could not resist the temptation, and swallowed
it, thinking he would get it out somehow later on.
The note was got out of him alright, but he was
sent to jail for three years.
WHY YOGI SLIPS DOWN FROM HIS YOGA
AT Kamarpukur I have seen the mongoose living
in its hole up in the wall. It feels snug there.
Sometimes people tie a brick to its tail; then the
pull of the brick makes it come out of its hole.
Every time the mongoose tries to be comfortable
inside the hole, it has to come out because of the
pull of the brick.
Such is the effect of brooding on worldly objects
that it makes the yogi stray from the path of yoga.
in its hole up in the wall. It feels snug there.
Sometimes people tie a brick to its tail; then the
pull of the brick makes it come out of its hole.
Every time the mongoose tries to be comfortable
inside the hole, it has to come out because of the
pull of the brick.
Such is the effect of brooding on worldly objects
that it makes the yogi stray from the path of yoga.
THE JAR OF DESIRE CAN NEVER BE FILLED UP
A BARBER who was passing under a haunted tree,
heard a voice say, "Will you accept seven jars full
of gold?" The barber looked around, but could see
no one. The offer of seven jars of gold, however,
roused his cupidity, and he cried aloud, "Yes, I
shall accept the seven jars." At once came the
reply, "Go home, I have carried the jars to your
house." The barber ran home in hot haste to verify
the truth of this strange announcement. And when
he entered the house, he saw the jars before him.
He opened them and found them all full of gold,
except the last one which was only half-full. A
strong desire now arose in the barber's mind to fill
the seventh jar also for without it his happiness
was incomplete. He therefore converted all his
ornaments into gold coins and put them into the
jar; but the mysterious vessel was, as before,
unfilled. This exasperated the barber. Starving
himself and his family, he saved some amount
more and tried to fill the jar; but the jar remained
as before. So one day he humbly requested the
king to increase his pay, as his income was not
sufficient to maintain himself. Now the barber was
a favourite of the king, and as soon as the request
was made the king doubled his pay. All this pay he
saved and put into the jar, but the greedy jar
showed no signs of filling. At last he began to live
by begging from door to door, and his professional
income and the income from begging—all went
into the insatiable cavity of the mysterious jar.
Months passed, and the condition of the miserable
and miserly barber grew worse every day. Seeing
his sad plight the king asked him one day: "Hallo!
When your pay was half of what yon now get, you
were happy, cheerful and contented; but with
double that pay, I see you morose, care-worn and
dejected. What is the matter with you? Have you
got 'the seven jars'?" The barber was taken aback
by this question and replied, "Your Majesty, who
has informed you of this?" The king said: "Don't
you know that these are the signs of the person to
whom the Yaksha consigns the seven jars. He
offered me also the same jars, but I asked him
whether this money might be spent or was merely
to be hoarded. No sooner had T asked this
question than the Yaksha ran away without any
reply. Don't you know that no one can spend that
money? It only brings with it the desire of
hoarding. Go at once and return the money." The
barber was brought to his senses by this advice,
and he went to the haunted tree and said, "Take
back your gold, O Yaksha." The Yaksha replied,
"All right." When the barber returned home, he
found that the seven jars had vanished as
mysteriously as they were brought in, and with it
had vanished, his life-long savings too.
Those who do not understand the difference
between what is real expenditure and what is real
income, lose all they have.
heard a voice say, "Will you accept seven jars full
of gold?" The barber looked around, but could see
no one. The offer of seven jars of gold, however,
roused his cupidity, and he cried aloud, "Yes, I
shall accept the seven jars." At once came the
reply, "Go home, I have carried the jars to your
house." The barber ran home in hot haste to verify
the truth of this strange announcement. And when
he entered the house, he saw the jars before him.
He opened them and found them all full of gold,
except the last one which was only half-full. A
strong desire now arose in the barber's mind to fill
the seventh jar also for without it his happiness
was incomplete. He therefore converted all his
ornaments into gold coins and put them into the
jar; but the mysterious vessel was, as before,
unfilled. This exasperated the barber. Starving
himself and his family, he saved some amount
more and tried to fill the jar; but the jar remained
as before. So one day he humbly requested the
king to increase his pay, as his income was not
sufficient to maintain himself. Now the barber was
a favourite of the king, and as soon as the request
was made the king doubled his pay. All this pay he
saved and put into the jar, but the greedy jar
showed no signs of filling. At last he began to live
by begging from door to door, and his professional
income and the income from begging—all went
into the insatiable cavity of the mysterious jar.
Months passed, and the condition of the miserable
and miserly barber grew worse every day. Seeing
his sad plight the king asked him one day: "Hallo!
When your pay was half of what yon now get, you
were happy, cheerful and contented; but with
double that pay, I see you morose, care-worn and
dejected. What is the matter with you? Have you
got 'the seven jars'?" The barber was taken aback
by this question and replied, "Your Majesty, who
has informed you of this?" The king said: "Don't
you know that these are the signs of the person to
whom the Yaksha consigns the seven jars. He
offered me also the same jars, but I asked him
whether this money might be spent or was merely
to be hoarded. No sooner had T asked this
question than the Yaksha ran away without any
reply. Don't you know that no one can spend that
money? It only brings with it the desire of
hoarding. Go at once and return the money." The
barber was brought to his senses by this advice,
and he went to the haunted tree and said, "Take
back your gold, O Yaksha." The Yaksha replied,
"All right." When the barber returned home, he
found that the seven jars had vanished as
mysteriously as they were brought in, and with it
had vanished, his life-long savings too.
Those who do not understand the difference
between what is real expenditure and what is real
income, lose all they have.
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