(July 12,2014) Spiritual Message for the Day – Guru Purnima by Sri Swami Sivananda

 Guru Purnima

Divine Life Society Publication: - Hindu Fasts and Festivals by Swami Sivananda

Dhyaana moolam guror murtih;
Pooja moolam guror padam;
Mantra moolam guror vakyam;
Moksha moolam guror kripa

“The Guru’s form should be meditated upon; the feet of the Guru should be worshipped; his words are to be treated as a sacred Mantra; his Grace ensures final liberation”.

THE FULL moon day in the month of Ashad (July-August) is an extremely auspicious and holy day of Guru Purnima. On this day, sacred to the memory of the great sage, Bhagavan Sri Vyasa, Sannyasins settle at some place to study and discourse on the thrice-blessed Brahma Sutras composed by Maharishi Vyasa, and engage themselves in Vedantic, philosophical investigation. 

Sri Vyasa has done unforgettable service to humanity for all times by editing the four Vedas, writing the eighteen Puranas, the Mahabharata and the Srimad Bhagavata. We can only repay the deep debt of gratitude we owe him, by constant study of his works and practice of his teachings imparted for the regeneration of humanity in this iron age. In honour of this divine personage, all spiritual aspirants and devotees perform Vyasa Puja on this day, and disciples worship their spiritual preceptor. Saints, monks and men of God are honoured and entertained with acts of charity by all the householders with deep faith and sincerity. The period Chaturmas (the “four months”) begins from this day; Sannyasins stay at one place during the ensuing four rainy months, engaging in the study of the Brahma Sutras and the practice of meditation. 

Mark fully the deep significance of this great day. It heralds the setting in of the eagerly awaited rains. The water drawn up and stored as clouds in the hot summer now manifests in plentiful showers that usher in the advent of fresh life everywhere. Even so, all begin seriously to put into actual practice all the theory and philosophy that have been stored up in them through patient study. Aspirants commence or resolve to intensify with all earnestness, their practical spiritual Sadhana right from this day. 

Generate fresh waves of spirituality. Let all that you have read, heard, seen and learnt become transformed, through Sadhana, into a continuous outpouring of universal love, ceaseless loving service, and continuous prayer and worship of the Lord seated in all beings. 

Live on milk and fruit on this day and practise rigorous Japa and meditation. Study the Brahma Sutras and do Japa of your Guru Mantra, during the four months following the Guru Purnima. You will be highly benefited. 

The day of worship of one’s preceptor, is a day of pure joy to the sincere spiritual aspirant. Thrilled by the expectation of offering his reverent homage to the beloved Guru, aspirants await this occasion with eagerness and devotion. It is the Guru alone that breaks the binding cords of attachment and releases the aspirant from the trammels of earthly existence. 

The Srutis say: “To that high-souled aspirant, whose devotion to the Lord is great and whose devotion to his Guru is as great as that to the Lord, the secrets explained herein become illuminated”. Guru is Brahman, the Absolute, or God Himself. He guides and inspires you from the innermost core of your being. He is everywhere. 

Have a new angle of vision. Behold the entire universe as the form of the Guru. See the guiding hand, the awakening voice, the illuminating touch of the Guru in every object in this creation. The whole world will now stand transformed before your changed vision. The world as Guru will reveal all the precious secrets of life to you, and bestow wisdom upon you. The supreme Guru, as manifested in visible nature, will teach you the most valuable lessons of life. 

Worship daily this Guru of Gurus, the Guru who taught even the Avadhuta Dattatreya. Dattatreya, regarded as God and the Guru of Gurus, considered Nature Herself as His Guru, and learnt a number of lessons from Her twenty-four creatures, and hence he is said to have had twenty-four Gurus. The silent, all-enduring earth with its lofty forbearance, the shady fruit-bearing tree with its willing self-sacrifice, the mighty banyan tree reposing with patience in the tiny seed, the drops of rain whose persistence wears away even the rocks, the planets and the seasons with their orderly punctuality and regularity were all divine Gurus to him. They who will look and listen, will learn. 

Become a personification of receptivity. Empty yourself of your petty ego. All the treasures locked up in the bosom of Nature will become yours. You will progress and attain perfection in an amazingly short time. Become pure and unattached as the mountain breeze. As the river flows continuously, steadily and constantly towards its goal, the ocean, so also let your life flow ceaselessly towards the supreme state of absolute Existence-Knowledge-Bliss, by letting all your thoughts, all your words and all your actions be directed only towards the goal. 

The moon shines by reflecting the dazzling light of the sun. It is the full moon on the Purnima day that reflects in full splendour the glorious light of the sun. It glorifies the sun. Purify yourself through the fire of selfless service and Sadhana, and like the full moon, reflect the glorious light of the Self. Become the full reflectors of Brahmic splendour, the light of lights. Make this your goal: “I will be a living witness to divinity, the brilliant Sun of suns!” 

The Supreme Self alone is real. He is the Soul of all. He is all-in-all. He is the essence of this universe. He is the unity that never admits of a duality under all the varieties and diversities of nature. Thou art this immortal, all-pervading, all-blissful Self. Thou art That! Realise this and be free. 

Remember these four important lines of the Brahma Sutras:

1. Athatho brahma jijnasaa—Now, therefore, the enquiry of Brahman.

2. Janmasya yathah—From which proceed the origin, etc.

3. Sastra yonitwat—The scriptures are the means of right knowledge.

4. Tat tu samanvayat—For, That is the main support (of the universe). 

Jaya Guru Shiva Guru Hari Guru Ram;
Jagad Guru Param Guru Sat Guru Shyam.

It is through the medium of the preceptor that the individual can raise himself to Cosmic-Consciousness. It is through that medium that the imperfect can become perfect, the finite can become infinite and the mortal can pass into the eternal life of blessedness. The Guru is verily a link between the individual and the Immortal. He is a being who has raised himself from this to That and thus has a free and unhampered access to both realms. He stands, as it were, upon the threshold of immortality, and, bending down, he raises the struggling individuals with his one hand, and with the other, lifts them up into the kingdom of everlasting joy and infinite Truth-Consciousness. 

Give up the delusive notion that to submit to the preceptor, to obey him and to carry out his instructions, is slavish mentality. Only the ignorant man thinks that it is beneath his dignity and against his freedom to submit to another man’s command. This is a grave blunder. If you reflect carefully, you will see that your individual freedom is in reality an absolute abject slavery to your own ego and vanity. He who attains victory over the mind and the ego is the truly free man. It is to attain this victory that a man submits to the higher, spiritualised personality of the Guru. By this submission he vanquishes his lower ego and realises the bliss and freedom of the infinite Consciousness. 

To strengthen and affirm the faith of the wavering man and to guarantee the attitude that is necessary for the fruition of all worship, the ancients have deified the personality of the Guru. To adore the Guru is indeed to adore the Supreme. 

Remember and adore Sri Vyasa and the Gurus who are fully established in knowledge of the Self. May their blessings be upon you! May you cut asunder the knot of ignorance and shine as blessed sages shedding peace, joy and light everywhere! 

Wake up at Brahmamuhurta (at 4 a.m.) on this most holy day. Meditate on the lotus feet of your Guru. Mentally pray to him for his Grace, through which alone you can attain Self-realisation. Do vigorous Japa and meditate in the early morning hours. 

After bath, worship the lotus feet of your Guru, or his image or picture with flowers, fruits, incense and camphor. 

Fast or take only milk and fruits the whole day. 

In the afternoon, sit with other devotees of your Guru and discuss with them the glories and teachings of your Guru. 

Alternatively, you may observe the vow of silence and study the books or writings of your Guru, or mentally reflect upon his teachings. 

Take fresh resolves on this holy day, to tread the spiritual path in accordance with the precepts of your Guru. 

At night, assemble again with other devotees, and sing the Names of the Lord and the glories of your Guru. 

The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message. 

Excerpts from:

Guru Purnima - Hindu Fasts and Festivals by Swami Sivananda

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(July 11,2014) Spiritual Message for the Day – Guru Purnima by Swami Krishnananda

 Guru Purnima

Divine Life Society Publication: - Guru Purnima Message by Swami Krishnananda

On this holy, most blessed Sri Guru Purnima, at this auspicious moment in the early morning, we place within our hearts the great Sri Nara-Narayan Bhagavan whose grace spreads through the whole earth as threads permeate a cloth, who is stationed in sacred Badrika Ashrama, as tradition goes, who is the original incarnation of Sriman Narayana – to these twin forces of Nara and Narayana we give our prostrations. Prostration to Bhagavan Sri Krishna Dvaipayana Vyasa, after whom this day is also known as Vyasa Purnima, the great Guru of all Gurus. Uninterrupted by the time process, this Guru blesses all creation, the original Guru of all Gurus. Salutations and prostrations to Worshipful Gurudev Sri Swami Sivanandaji Maharaj who is our immediate Guru, whose presence is not merely in this ashram but everywhere in this country and in the world.

The Gurus form a fraternity of their own, and all those who have reached the apex of experience are termed the Gurus of humanity. A leadership of a cosmic cosmopolitan society is vested with this great organisation of the Gurus. In this realm of divine ordinance, blessing and compassion that is bestowed upon all mankind, the Gurus shine as resplendent stars in the firmament of spirit. They are not human beings, though we may concede that once upon a time they assumed the form of human nature. Now they are disembodied, therefore capable of performing more effective action. Because of the disembodied nature of these Gurus, they permeate all existence. Because of their subtlety of existence they can manifest themselves at any moment and at any place. It is believed, in our tradition, that the moment we think of them they are here in front of us, because to materialise that which is not really material in form, it does not take time. So if our prayers at this time arise from the deepest recesses of our heart, these Gurus' blessings will be upon us forever and ever.

They permeate us and do not stand above our heads and bless us. When divine beings want to protect us, they do not stand beside us with a stick like shepherds; they enter us and protect us. Standing near us with a stick and then guarding us is one thing, but entering us and permeating us and then guarding us is another thing altogether. This is a mystery in the operation of divine forces. They work internally, though they also can work externally. They can provide us with our daily bread externally; they also can give peace of mind internally. When Bhagavan Sri Krishna proclaimed the great ordinance of the constitution of the universe – ananyas cintayanto mam ye janah paryupasate tesham nityabhiyuktanam yoga-ksemam vahamy aham (B.G. 9.22): Those who are undividedly united with Me, I bring them succour, provide them with all their needs – when it was said in this manner, the meaning is external as well as internal protection. He will give us bags of rice and wheat, sugar and milk and honey externally, which He shall do instantaneously. He shall also live in our brains, which is a greater protection than rice and wheat.

Such power these Gurus have; they bless us from within and without, in every way and every form, completely. But it is necessary for us to learn the art of invoking them. Sunlight is energising, but if we are sitting inside a cave under the earth, the forces of sunlight will not benefit us anymore. We have to keep ourselves open to the influx of the forces of the sun openly in order that this blessing may be upon us.

We have gone into the cave of this physically bound egoistic existence and shut ourselves up so that the influx of the rays of the benedictions of these masters may not enter us at all. Nature's forces and God's forces are shut off by the affirmation of egoism, but they are compassionate enough even to lift this egoism up into a divine personality and make it a resplendent ambassador of God's performance.

How Worshipful Gurudev Sri Swami Sivanandaji Maharaj's presence is felt, and he is operating everywhere in this ashram and in this divine organisation through the hearts and the minds of his devotees and admirers on this earth, is something well known to everybody. You are all devotees of Sri Gurudev, and your life is secure today, even in the midst of difficulties – countless, everywhere in the world. Do you believe that you are living a very safe and comfortable life? If this blessing has been bestowed upon you, it is due to the grace of these masters who know your weaknesses and also your requirements. The gratitude that we have to pay for this protection that has been bestowed upon us by these masters is our prayer to them permanently. This prayer has to arise from us, and not merely from our lips in the form of words and chantings. Prayer arises from the feelings. Whatever you feel deeply, that is your prayer, and each one has to know what are the feelings operating within. The feeling is the root of our personality. Our brain, our understanding, our rationality, our intellect is not our true person. The feelings are the real person. What do you feel at this moment? That is your prayer. And even if you do not utter a word, these feelings of prayer will get communicated through the atmosphere of spiritual forces.

Occupied as we are in our humdrum activities of factory life, office life and family life, we may not be able to appreciate the operation of these great divinities. We cannot even see with our eyes if God is not working through the eyes. We cannot hear, we cannot speak, we cannot taste, we cannot sense anything unless some divinity is operating through these sensations. In this sense it appears that we do not exist at all, but are a conglomeration of divinities. Every cell of our body is the abode of one god or the other. Millions of gods are operating through us to give a shape to this personality as we appear to be. If one cell does not operate, we have to go to the doctor for an operation. One cell is sufficient; it can set at naught your whole security. Such is the power of a single divinity operating through every one of us. There are gods in the heavens, we say – but there are gods inside also. Every particle of our nature is filled with gods operating – otherwise, we would not be alive. The sense of being alive is due to the presence of these forces within us. In a way, we may say all individuals have a borrowed existence. It is given to us; it does not belong to us. Such is the mystery behind these wondrous forces operating irrespective of our inability to pursue them. As our eyes are projected outward, we cannot behold the inward operations taking place even within our own stomachs.

But faith is a miracle; it can work wonders. If you really have the faith that such forces are operating even just now – indomitably, unremittingly, keeping us alive and keeping us breathing – then this grace will get accentuated in our own selves. We shall be kept healthy, wealthy and also wise. But the difficulty is, it is hard to bring to our feelings the sense of these divinities. I can feel that I am here, but I cannot feel that you are inside me. It requires a special effort to make such feelings actually workable. Can you feel that I am in your heart? It is not possible, generally speaking, because the projection power of the sense organs keeps us outward at all times, and this is also in the case of our difficulty in feeling the presence of these divinities which are pure subjectivities. Gods are not objects, they are pure subjects – just as we ourselves are not objects, we are pure subjects. Such masterly organisation of pure subjectivities control this cosmos and then make it appear as if it is one single, integrated compactness. Otherwise the whole world will fall into shreds of little bits and there will be only dust particles everywhere and there will be no place for us to sit upon. The gods are very gracious to us.

Therefore, may we recollect to our memories, bring our will to action, feelings to operate and our understanding to stand in unison with these feelings is our collective prayer before the great masters who are actually not different, one from the other, as rays of the sun are not different. It is a mass of radiance that constitutes this world of the Gurus who are present here, at this moment, in our deepest hearts, in our feelings, in our prayers for our blessings, ever and ever.

Excerpts from:

Guru Purnima Message by Swami Krishnananda

 

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Lord Dattatreya And His Twenty-Four Gurus by Swami Sivananda

Gurudev Swami Sivananda Maharaj

Adau Brahma Madhye Vishur-Ante Devah Sadasivah;
Murtitraya-Svarupaya Dattatreya Namostu-Te.

Salutations to Lord Dattatreya who is of the form of the Tri-Murtis, who is Brahma at the beginning, Vishnu at the middle and Sadasiva at the end.

Brahmajnanamayi Mudra Vastre Chakasabhutale;
Prajnanaghanabodhaya Dattatreya Namostu-Te.

Salutations, again and again, to the Lord of Girnar Hills whose Mudra is Brahma-Jnana, whose garments are the sky and the earth, who is verily an embodiment of dense Consciousness-Knowledge (Sri Sankaracharya).

Anasuya is generally quoted as the model of chastity and she was the wife of Atri Maharshi, a great sage and one of the Sapta Rishis. She was well established in Pativrata Dharma. She served her husband with intense devotion. She did severe Tapas for a very long time in order to beget sons equal to Brahma, Vishnu and Siva.

Once, Narada took a small ball of iron—the size of a gram grain—to Sarasvati and said to her: “O Sarasvati Devi! Please fry this iron-ball. I will eat this iron-ball-gram during my travel.” Sarasvati laughed and said: “O Rishi Narada! How can this iron-ball be fried? How can this be eaten?” Narada afterwards went to Mahalakshmi and Parvati, and requested them to fry the iron-ball. They also laughed at Narada Rishi. Then Narada said: “O Devis! See, I will get it fried by Anasuya, wife of Atri Maharshi, a great Pativrata who lives in the earth-plane.”

Then Narada came to Anasuya and requested her to fry the iron-ball-gram. Anasuya put the iron-ball in the frying pan, meditated on the form of her husband, and put a few drops of water which were used in washing the feet of her husband, on the iron-ball. The iron-ball was at once fried. Narada went to Sarasvati, Lakshmi and Parvati, ate before them the fried iron-ball gram, and gave them also a little of it. He greatly praised the glory of Anasuya and her chastity. Then Narada resolved to fulfil the wish of Anasuya in her begetting sons equal to Brahma, Vishnu and Siva.

He said to Sarasvati, Lakshmi and Parvati: “You also could have fried the iron-ball, if you all had done service to your husbands with faith, sincerity and devotion. Make a request to your husbands to test Anasuya’s Pativrata Dharma.”

Then Sarasvati, Lakshmi and Parvati requested their husbands to test the Pativrata Dharma of Anasuya, wife of Atri Maharshi, and ask her to give them Nirvana Bhiksha, i.e., giving alms in a naked condition.

The Tri-Murtis came to know through Jnana-Drishti of the action of Narada, and the Tapas and the wish of Anasuya. They agreed. The Tri-Murtis put on the garb of Sannyasins, appeared before Anasuya, and asked her to give them Nirvana Bhiksha. Anasuya was in a great dilemma. She could not say ‘No’ to the Bhikshus. She had to maintain her Pativrata Dharma also. She meditated on the form of her husband, took refuge in his feet, and sprinkled over the three Sannyasins a few drops of water which were used for washing the feet of her husband. The Tri-Murtis were converted into three children on account of the glory of the Charanamrita water. At the same time, there was accumulation of milk in the breasts of Anasuya. She thought that these children were her own children and fed them with the milk in a nude state and put them to the cradle. She was eagerly expecting the arrival of her husband who had gone for taking his bath.

As soon as Atri Rishi came back home, Anasuya related to her husband all that had happened during his absence, placed the three children at his feet, and worshipped him. But Atri knew all this already through his divine vision. He embraced all the three children. The three children became one child with two feet, one trunk, three heads and six hands. Atri Rishi blessed his wife and informed her that the Tri-Murtis themselves had assumed the forms of the children to gratify her wish.

Narada went to Brahma-Loka, Vaikuntha and Kailasa and informed Sarasvati, Lakshmi and Parvati that their husbands had been turned into children through the power of Pativrata Dharma of Anasuya when they asked her Nirvana Bhiksha, and that they would not return unless the Devis asked for Bhartri Bhiksha (Bhiksha of husband) from Atri. Sarasvati, Lakshmi and Parvati assumed the forms of ordinary women, appeared before Atri, and asked for Pati Bhiksha: “O Rishi, kindly give us back our husbands.” Atri Rishi duly honoured the three ladies and with folded hands prayed to them that his wish and the wish of Anasuya should be fulfilled. Then the Tri-Murtis appeared in their true form before Atri and said: “This child will be a great sage according to your word and will be equal to us according to the wish of Anasuya. The child will bear the name of Dattatreya.” Then they disappeared.

Dattatreya attained manhood. As he had the rays of the Tri-Murtis, and as he was a great Jnani, all Rishis and ascetics worshipped him. He was gentle, peaceful and amiable. He was always followed by a great multitude of people. Dattatreya tried to get rid of them, but his endeavours were all in vain. Once, when he was surrounded by many people, he entered a river for bathing and he did not come out of it for three days. He entered into Samadhi inside the water. On the third day, he came out, and found that the people were still sitting on the banks of the river awaiting his return.

He did not succeed in getting rid of the people by this method. He adopted another plan. He created a beautiful girl and a bottle of wine out of his Yogic power. He came out of the waters holding the girl in one hand and the bottle of wine in the other. The people thought that Dattatreya had fallen from his Yoga and so they left him and went away.

Dattatreya threw away all his personal possessions, even the scanty clothing he had, and became an Avadhuta. He went out preaching and teaching the truths of Vedanta. Dattatreya taught his Gita named Avadhuta Gita to Lord Subrahmanya or Kartikeya. This is a most valuable book which contains the truths and secrets of Vedanta and the direct experiences of Self-realisation.

Once, while Dattatreya was roaming in a forest happily, he met king Yadu, who on seeing Dattatreya so happy, asked him the secrets of his happiness and also the name of his Guru. Dattatreya said that the Atman alone was his Guru, and yet, he had learned wisdom from twenty-four individuals and that they were, therefore, his Gurus.

Dattatreya then mentioned the names of his twenty-four Gurus and spoke of the wisdom that he had learnt from each:

“The names of my twenty-four teachers are: 1. Earth, 2. Water, 3. Air, 4. Fire, 5. Sky, 6. Moon, 7. Sun, 8. Pigeon, 9. Python, 10. Ocean, 11. Moth, 12. Bee, 13. Honey-gatherer, 14. Elephant, 15. Deer, 16. Fish, 17. Dancing-girl Pingala, 18. Raven, 19. Child, 20. Maiden, 21. Serpent, 22. An arrow-maker, 23. Spider and 24. Beetle.”

1. I learnt patience and doing good to others from the EARTH, for it endures every injury man commits on its surface, and yet it does him good by producing crops, trees, etc.

2. From WATER I have learnt the quality of purity. Just as the pure water cleanses others, so also the sage, who is pure and free from selfishness, lust, egoism, anger, greed, etc., purifies all those who come in contact with him.

3. The AIR is always moving through various objects, but it never gets attached to anyone of them; so I have learnt from the air to be without attachment, though I move with many people in this world.

4. Just as FIRE burns bright, so also the sage should be glowing with the splendour of his knowledge and Tapas.

5. The air, the stars, the clouds, etc., are all contained in the SKY, but the sky does not come in contact with any of them. I have learnt from the sky that the Atman or the Soul is all-pervading, and yet it has no contact with any object.

6. The MOON is in itself always complete, but appears to decrease or increase on account of the varying shadow of the earth upon the moon. I have learnt from this that the Atman is always perfect and changeless, and that it is only the Upadhis or limiting adjuncts that cast shadows upon it.

7. Just as the SUN, reflected in various pots of water, appears as so many different reflections, so also Brahman appears different because of the Upadhis (bodies) caused by the reflection through the mind. This is the lesson I learnt from the sun.

8. I once saw a pair of PIGEONS with their young birds. A fowler spread a net and caught the young birds. The mother pigeon was very much attached to her children. She did not care to live, so she fell into the net and was caught. The male pigeon was attached to the female pigeon, so he also fell into the net and was caught. From this I learnt that attachment is the cause of bondage.

9. The PYTHON does not move about for its food. It remains contented with whatever it gets and lies in one place. From this I learnt to be unmindful of food and to be contented with whatever I get to eat (Ajagara Vritti).

10. Just as the OCEAN remains unmoved even though hundreds of rivers fall into it, so also the wise man should remain unmoved among all sorts of temptations, difficulties and troubles. This is the lesson I learnt from the ocean.

11. Just as the MOTH, being enamoured of the brilliance of the fire, falls into it and is burnt up, so also, a passionate man who falls in love with a beautiful girl comes to grief. To control the sense of sight and to fix the mind on the Self, is the lesson I learnt from the moth.

12. Just as the BLACK BEE sucks the honey from different flowers and does not suck it only from one flower, so also I take only a little food from one house and a little from another house and thus appease my hunger (Madhukari Bhiksha or Madhukari Vritti). I am not a burden on the householder.

13. Bees collect honey with great trouble, but a HONEY-GATHERER comes and takes the honey easily. Even so, people hoard up wealth and other things with great difficulty, but they have to leave them all at once and depart when the Lord of Death takes hold of them. From this I have learnt the lesson that it is useless to hoard things.

14. The male ELEPHANT, blinded by lust, falls into a pit covered over with grass, even at the sight of a paper-made female elephant. It gets caught, enchained and tortured by the goad. Even so, passionate men fall in the traps of women and come to grief. Therefore, one should destroy lust. This is the lesson I have learnt from the elephant.

15. The DEER is enticed and trapped by the hunter through its love of music. Even so, a man is attracted by the music of women of loose character and brought to destruction. One should never listen to lewd songs. This is the lesson I learnt from the deer.

16. Just as a FISH that is covetous of food falls an easy victim to the bait, so also, the man who is greedy of food, who allows his sense of taste to overpower him, loses his independence and easily gets ruined. The greed for food must therefore be destroyed. It is the lesson that I have learnt from the fish.

17. There was a DANCING GIRL named Pingala in the town of Videha. She was tired of looking for customers one night. She became hopeless. Then she was contented with what she had, and then had sound sleep. I have learnt from that fallen woman the lesson that the abandonment of hope leads to contentment.

18. A RAVEN picked up a piece of flesh. It was pursued and beaten by other birds. It dropped the piece of flesh and attained peace and rest. From this I have learnt the lesson that a man in the world undergoes all sorts of troubles and miseries when he runs after sensual pleasures, and that he becomes as happy as the bird when he abandons the sensual pleasures.

19. The CHILD who sucks milk is free from all cares, worries and anxieties, and is always cheerful. I have learnt the virtue of cheerfulness from the child.

20. The parents of a MAIDEN had gone in search of a proper bridegroom for her. The girl was alone in the house. During the absence of the parents, a party of people came to the house to see her on a similar object in reference to an offer of marriage. She received the party herself. She went inside to husk the paddy. While she was husking, the glass bangles on both hands made tremendous jingling noise. The wise girl reflected thus: “The party will detect, by the noise of the bangles, that I am husking the paddy myself, and that my family is too poor to engage others to get the work done. Let me break all my bangles except two on each hand”. Accordingly, she broke all the bangles except two on each hand. Even these two bangles created much noise. She broke one more bangle of each hand. There was no further noise though she continued husking. I have learnt from the girl’s experience the following: Living among many would create discord, disturbance, dispute and quarrel. Even among two, there might be unnecessary words or strife. The ascetic or the Sannyasin should remain alone in solitude.

21. A SERPENT does not build its hole. It dwells in the holes dug out by others. Even so, an ascetic or a Sannyasin should not build a home for himself. He should live in the caves and temples built by others. This is the lesson that I have learnt from the snake.

22. The mind of an ARROW MAKER was once wholly engrossed in sharpening and straightening an arrow. While he was thus engaged, a king passed before his shop with his whole retinue. After some time, a man came to the artisan and asked him whether the king passed by his shop. The artisan replied that he did not notice anything. The fact is that the artisan’s mind was solely absorbed in his work and he did not know what was passing before his shop. I have learnt from the artisan the quality of intense concentration of mind.

23. The SPIDER pours out of its mouth long threads and weaves them into cobwebs. It gets itself entangled in the net of its own making. Even so, man makes a net of his own ideas and gets entangled in it. The wise man should therefore abandon all worldly thoughts and think of Brahman only. This is the lesson I have learnt from the spider.

24. The Bhringi or the BEETLE catches hold of a worm, puts it in its nest, and gives it a sting, the poor worm, always fearing the return of the beetle and sting, and thinking constantly of the beetle, becomes a beetle itself. Whatever form a man constantly thinks of, he attains in course of time that form. As a man thinks, so he becomes. I have learnt from the beetle and the worm to turn myself into Atman by contemplating constantly on It and thus to give up all attachment to the body and attain Moksha or liberation.

The king was highly impressed by the teachings of Dattatreya. He abandoned the world and practised constant meditation on the Self.

Dattatreya was absolutely free from intolerance or prejudice of any kind. He learnt wisdom from whatever source it came. All seekers after Wisdom should follow the example of Dattatreya.

Divine Life Society Publication: Guru Tattva by Swami Sivananda