Avatars: Their myriad Forms, Purpose, role and relevance

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Avatars: Their myriad Forms, Purpose, role and

relevance

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Table of Contents

List of Illustrations.................................................................................... 10

Avatar: An Introduction ........................................................................... 11

The Bhagavatha ......................................................................................... 13

God incarnates for the sake of Bhaktas ................................................. 14

Avatars as a consequence of Divine Will .............................................. 15

He is beyond all characteristics and qualities ........................................ 18

God is above and beyond the limits of Time and Space. ....................... 21

The inner meaning of the three Yugas............................................... 25

Unique feature of the Kali Yuga ....................................................... 26

The Attributes of Avatar .......................................................................... 29

The sacred aspect of Indian culture ........................................................... 29

Why should the Lord Himself incarnate? .................................................. 33

The truth behind the Lord's incarnation ................................................. 33

The Divine appeared in human form ..................................................... 34

Avatars are based on different aspects of the Divine ................................. 35

All Avatars are Purushothamas ............................................................. 37

All Avatars Are Embodiments of Pure Consciousness: ............................. 38

The manifestation of Divine Powers .......................................................... 39

Six attributes of an Avatar: .................................................................... 40

The Avatar As Liberator ........................................................................ 40

Man should possess Divine Consciousness ........................................... 41

Aim of religion is to unite man with God ................................................... 42

Avatars come to teach principle of oneness .......................................... 43

Human birth is the result of Karma ....................................................... 44

Love incarnates as Avatar to teach love .................................................... 45

Divine love should be extended to all beings ........................................ 46

Fill your hearts with love....................................................................... 48

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Matsya Avatar .......................................................................................... 51

Kurma Avatar ........................................................................................... 57

Samudra manthan (The Churning of the ocean) ........................................ 57

Ratnas..................................................................................................... 58

Varaha Avatar .......................................................................................... 65

Narasimha Avatar .................................................................................... 71

The story of Prahlada ................................................................................. 71

Hiranyakashyapa, hater of the Lord ....................................................... 72

Prahlada’s education .............................................................................. 74

Prahlada’s travails .................................................................................. 76

Prahlada advises his father ..................................................................... 80

Narasimha Avatar .................................................................................. 84

Prahlada with the Lord ........................................................................... 85

The inner meaning of Narasimha Avatar ................................................... 86

Everything is divine Will ....................................................................... 87

Attachment causes animal qualities ....................................................... 88

The Divine Name ................................................................................... 89

Combination of animal and human nature ............................................. 90

Live in faith to experience happiness ..................................................... 91

One returns to the place from which he came ........................................ 92

Vamana Avatar ......................................................................................... 93

Story of the Hero behind the Onam festival ............................................... 93

Emperor Bali was the soul of goodness ................................................. 93

The Vamana Avatar ............................................................................... 94

The Devas propose: The Lord disposes ................................................. 95

Vamana's boon to Emperor Bali ............................................................ 99

Onam Festival ...................................................................................... 100

The inner secret of the spiritual process .................................................. 101

Why the Lord incarnated ...................................................................... 101

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Emperor Bali's gift to Vamana ............................................................ 102

Vamana confers liberating glory to Bali.............................................. 102

Bali's example of the spirit of sacrifice ............................................... 105

The mystery of Lord's creation ............................................................ 106

Inner significance of Onam festival ......................................................... 107

King Bali was an ideal ruler .................................................................... 108

Growth of selfishness among rulers and public ................................... 108

Ideal relations between the ruler and people ....................................... 110

Queen's selfless concern for the people .......................................... 111

Kerala is the Land of three Avatars ..................................................... 111

Parasurama Avatar ................................................................................ 113

How Kerala acquired the name Parasurama Kshetra ............................. 114

Rama Avatar ........................................................................................... 117

Rama Avatar - Consequences of Karma:................................................. 117

Rama is embodiment of the three gunas ............................................. 122

Seeing the Lord within is Ekantha Bhakti ........................................... 123

Proper interpretations of various acts of Rama ................................... 124 Significant connection between the Rama principle and the Vasanta Ritu

............................................................................................................. 125

EXPERIENCING THE DIVINE............................................................... 127

Desires Keep One Away From Divinity.............................................. 129

Krishna Avatar ....................................................................................... 131

The Krishna Avatar ................................................................................. 131

The different aspects of Krishna.......................................................... 132

The meaning of the term "Krishna" ..................................................... 133

From darkness to light ......................................................................... 136

Each Avatar has its own relevance ...................................................... 137

The Avatar as the Ideal ........................................................................ 138

The advent of Krishna .............................................................................. 139

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Dharmaja and Arjuna lose patience ..................................................... 140

Example in humility ............................................................................. 141

God declares the truth without mincing words .................................... 142

Krishna's actions in Statecraft .............................................................. 143

Krishna's example in elimination of ego .............................................. 144

Krishna's example as an envoy ............................................................ 145

Krishna pleads for the Pandavas .......................................................... 146

The bond of love between Krishna and Pandavas ................................ 147

Give no quarter to evil ......................................................................... 148

How the Divine works for the good of devotees .................................. 149

A lesson to Arjuna taught by Krishna .................................................. 150

Arjuna disagrees with Krishna ............................................................. 151

Where there is God there is victory ...................................................... 152

Krishna delighted the world by His Leelas .............................................. 153

The Parama Bhakti of the gopikas ....................................................... 155

Krishna Was A Man Of Character ........................................................... 156

The Sai Avatars ....................................................................................... 161

Shirdi Sai Baba......................................................................................... 161

Advent of Pathri, birth place of Sai Baba............................................. 161

Early years of the child ........................................................................ 162

Arrival of Baba at Shirdi ...................................................................... 163

Building at Shirdi ................................................................................. 164

A judge for a judge .............................................................................. 165

Sai---the Guru ...................................................................................... 166

Sathe leaves Shirdi ............................................................................... 167

Baba's concern for Devotees ................................................................ 171

Baba's way of disciplining devotees .................................................... 171

Sai's advent:the mystery ....................................................................... 173

The difference between devotees and disciples ................................... 176

Baba and Shyam, the only disciple ...................................................... 177

Advent of Sathya Sai after Shirdi Sai .................................................. 177

Sathya Sai Baba ....................................................................................... 179

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Municipal Chairman's adoration ......................................................... 179

Raju as Virupaksha .............................................................................. 180

Baba's attainment of freedom from Maya ........................................... 181

Emergence of Raju as Sathya Sai ........................................................ 182

Tragedy strikes two classmates of Baba .............................................. 183

The remarkable change in Uravakonda ............................................... 185

Prasanthi Nilayam is now a mini-world .............................................. 185

Devotion alone can protect the world .................................................. 187

The white-ant infested tree will not be cut, it will be saved. ............... 188

Prema Sai ................................................................................................ 189

Triple Incarnation .................................................................................... 189

Triple Avatars ...................................................................................... 189

The lesson of the legend .......................................................................... 191

From Rama and Krishna to Sathya Sai ................................................... 193

The Lord manifests in different Avatars.............................................. 194

The Lord incarnates to protect Dharma .............................................. 194

Avatars duty is to promote devotees' welfare ...................................... 195

Avatar’s pranks have an inner purpose ............................................... 196

Do Not Superimpose Human Qualities On Avatars ............................ 198

Endnotes.................................................................................................. 201

Dashavatar: ............................................................................................. 201

Copyright ................................................................................................ 207

Index ....................................................................................................... 209

Bibliography ........................................................................................... 212

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List of Illustrations

Figure 1: Matsya with the Vedas as infants. ............................................... 53

Figure 2: Samudra Manthan – Kurma Avatar .......................................... 59

Figure 3: Varaha Avatar .............................................................................. 67

Figure 4: Narasimha Avatar ........................................................................ 77

Figure 5:Vamana as Trivikrama, depicted having three legs, one on the

earth, a second raised in the heavens and a third on Bali's head. .. 103

Figure 6: Parasurama ................................................................................. 113

Figure 7: Sai Baba of Shirdi....................................................................... 169

Figure 8: Avatars of Vishnu ....................................................................... 203

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Avatar: An Introduction

Sanathana Dharma1 (Eternal Vedic religion) is the great heritage

of the children of Bharat (India). It is a culture that is sublime,

sacred and ennobling. It has testified to the advent of many

Avatars2 (incarnations of the Divine). Bharat is the birth-place of

numerous sages, savants, men of God, warriors and great women

who have upheld chastity. Even today great souls are incarnating

in this land. In fact, there has been no epoch in India's great

history when such figures have not appeared. (SSS Vol.20) 23-

11-1987.

In our sacred traditions, we have many important and significant

stories which are full of meaning. Bhagavad Gita means that it is

the song of God. Devotees of God have also been called

Bhagavathas3. Vyasa has divided the story of Bhagavatha into

1 Sanathana Dharma (Sanaathana Dharma). Eternal Universal Religion.

(Glossary for the Vahinis) 2 Avatar (Avathaar): An incarnation of God, taking a form according to

the age in which the incarnation occurs. Special manifestation of God on

Earth. (ibid) 3 Those who sing the story of this Glory, those who listen eagerly to the

recital, and those who imbibe and digest the lessons conveyed, these are

the real devotees. They are the Bhagavathas, those who follow the path

laid down in the Bhagavatha. Bhagavatha binds Bhakta with Bhagawan.

That is to say, the story fills you with God, and transmutes you into

Divinity.

Avatar: Their myriad Forms, Purpose, role and relevance

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twelve parts. Each part is called a Skanda. This is a sacred story

which has been given to men in order to liberate them from

bondage. This story of Bhagavatha has been taught by Vyasa to

Suka who in turn gave it to the people. Maharishi Suka was the

son of Maharishi Vyasa. Suka learnt the Vedas thoroughly from

his father Vyasa. The Vedas and Vedangas have been divided

into four parts called Samhitas. While describing the sacred

stories of the contemporaries of Suka, Vyasa was also writing the

story of Bhagavatha. The Kauravas and Pandavas were living at

the same time and the battle between the Kauravas and Pandavas

and the moral contained therein were written by him as the

Mahabharata. Mahabharata was also described as the fifth

Veda. He realised that it is difficult for ordinary and unlearned

people to understand God. To facilitate realisation of God, by

such ordinary people, he also wrote another text called Brahma

Sutra. He has also established the truth that bliss can come only

in the thought of God and not by any other process.

He established that bliss and happiness are simply embodiments

of God and that they cannot be found elsewhere. Bliss and

happiness can be given only by God, and he who thus secures

them is called a devotee. The close relationship that exists

between a devotee and God has been described in Bhagavatha.

It is not an easy matter to understand this. In the context of the

difficulty in understanding the Brahma Sutras, he also produced

the eighteen Puranas explaining the nature of divinity. He was

feeling sorry that in spite of his best efforts in promoting

divinity, there was no easy manner in which the sorrow of the

people could be removed. He spent a lot of time in trying to find

Avatar: An introduction

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out ways and means of making ordinary and illiterate people

happy. While Vyasa was contemplating on such issues, Narada

approached Vyasa and said that the only method by which man

can attain happiness is by describing and singing the glory of

God. From that day, Vyasa started describing the leelas of the

Lord. (SSB 1978, pp. 7-8)

The Bhagavatha

The name Bhagavatha can be applied to every account of the

experiences of those who have contacted God and the Godly

(Bhagawan and Bhakta). God assumes many Forms and enacts

many activities. The name Bhagavatha is given to the

descriptions of the experiences of those who have realised Him

in those Forms and of those who have been blessed by His Grace

and chosen as His Instruments.

The great Work known by that name is honoured by all masters

of the Vedas. It is a panacea which cures physical, mental and

spiritual illnesses. The Bhagavatha is saturated with sweetness of

nectar, it shines with the splendour of God.

The principle of Avatar or the Descent of God on Earth, the

Incarnation of the Formless with Form, for the Uplift of

Beings—this is the basic fact that makes the Bhagavatha

authentic. By Bhagavatha we also mean those with attachment to

God, those who seek the companionship of God. For such, the

book, Bhagavatha, is most precious; it is the breath of their life.

To be in the midst of such Bhagavathas is to foster one’s own

devotion. Unless you have a taste for Godward thoughts, you


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will not derive joy therefrom. To create that taste, the

Bhagavatha relates stories relating to incarnations to the earnest

inquirer. Then, one develops the yearning to experience the thrill

of God, through all the levels of consciousness. He who has this

intense yearning can be a true Bhagavatha. (Bhag Vahini, pp. 1-

2)

God incarnates for the sake of Bhaktas

The Universal Absolute, the Birth-less Formless, Un-manifest,

Infinite, took on limitations of Name and Form, and concretised

Itself as Avatars (Incarnations) on many occasions and

manifested countless instances of Divine Intercession and Grace.

Through these as well as the characteristics assumed and the

ideas propagated, God saved mankind from downfall. (Bhag

Vahini, p. 220)

People believe that incarnations of God happen only for two

reasons: the punishment of the wicked and the protection of the

righteous. But those represent only one aspect of the Task. The

granting of peace and joy, of a sense of fulfilment to seekers who

have striven long—this too is the Task. (Bhag Vahini, pp. 1-2)

Really speaking, God incarnates for the sake of Bhaktas (faithful

devotees)4 The Avatar, or Form Incarnate, is only the

concretisation of the yearning of the seekers. It is the solidified

sweetness of the devotion of godly aspirants. The formless

assumes the Form for the sake of these aspirants and seekers.

4 (Bhag Vahini, p. 220)


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They are the prime cause. The cow has milk primarily as

sustenance for its calf. But it is used by man for maintaining his

health and efficiency. So too, God incarnates, primarily for the

sustenance of the faithful, the devoted, the virtuous and the good.

But even the faithless, and the bad, use the chance for their own

purpose. Therefore, in the Bhagavatha, stories of such wicked

persons intervene amidst the accounts of the Glory and Grace of

God. This does not make the Bhagavatha any less holy. When the

sweet juice has been squeezed out of the sugarcane, the bagasse

is discarded. When the sweetness of Divine Majesty has been

tasted, the bagasse can well be thrown out. The cane has both

bagasse and sugar. It cannot be sugar only. So too, devotees

have to be amidst the faithless. They cannot be without the

others5. So too, though the Bhaktas are the prime cause and their

joy and sustenance the prime purpose, other incidental benefits

also accrue, such as the fostering of Dharma, the suppression of

evil, the overwhelming of the wicked.

There is no compulsive rule that incarnations should occur only

on the earth and in human form. Any place, any form, can be

chosen by the Fully-free. Whichever place, whatever Form,

promotes the purpose of fulfilling the yearning of the devotee

that Place and that Form are chosen by the Will of God (Bhag

Vahini, pp. 1-2).

Avatars as a consequence of Divine Will

The One Divine Principle works through three Forms, as

Brahma, Vishnu and Siva, in order to manipulate and complete

the process of becoming a being, called Srishti (creation). The

5 (Bhag Vahini, p. 220)


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three are fundamentally of the same essence6. (Bhag Vahini, p.

220)

There is no higher or lower. All three are equally Divine.

Associated with Creation, He is Brahma; with Protection, He is

Vishnu; with Dissolution, He is Siva. When He comes down

assuming special form on special occasions for a specific

purpose, He is known as Avatar. Avatars are as countless as

living beings are, for, each is born as a consequence of Divine

Will.

Manu and Prajapathi and other persons are Divine persons

entrusted by Brahma with the mission of peopling the world.

Everything happens in consonance with the Divine Will. So, we

can assert that the saints, sages, ascetics and men both good and

bad, are all Avatars of the Vishnu Entity.

Brahma deputed Manu to proceed to the earth and to create

living beings thereon. Devi, the Feminine Principle eluded him

and took the earth into the nether regions. Brahma then had to

seek help from Vishnu (Hari) and He assumed the Form of a

6 The Supreme Sovereign Lord manifesting Himself as Brahma, Vishnu

and Maheswara, through the prompting of Primal Desire (Moha) is

engaged in creating, fostering and destroying the worlds. In what is thus

created, there is always the principle of Dualism. There is difference and

disparity between one and another. If these differences and disparities

are harmonised wisely, the world will have happiness and peace. If, on

the other hand, living beings behave wrongly, the world will be sunk in

anxiety, misery and confusion. When these arise, the Lord assumes

appropriate Forms and affords necessary protection and correction. He

sets right the damaged world, removes the evil forces that caused the

damage, and instructs mankind in the science of fostering the right and

the good. (Bhag Vahini, p. 235)


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Boar and brought the Earth, from the nether regions, and placed

it among the waters. Later, the Earth was so incensed at the

atrocities of Emperor Venu, she kept all the seeds sown, within

herself and did not allow them to sprout. So, all beings were

afflicted with the agony of hunger. The earth became a medley of

hills and valleys with nothing green on it. Then, the Lord

assumed the Form of Prithu, who levelled the surface and added

fertility to the soil and induced the growth of agriculture and

promoted the welfare of mankind. He fostered the Earth like his

own child and so, the Earth is called Prithvi. He is said to have

built the first cities upon the earth.

That is to say, it was the Lord’s Will that it should be done so. It

is that Will which is being worked out. The Lord originated the

Vedas, for the preservation of man, through the practice of

morals and spiritual exercises. The Vedas contain Names that

will liberate beings and the rules and regulations that will guide.

When the Asuras or the evil minded threatened to steal the

Vedas, they hid themselves in the waters and the Lord assumed

the form of a Fish to recover them. He saved the Seven Sages

and Manu from the same waters. This is the reason why it is said

that the Lord incarnated as a Fish.

Doubts may arise in your minds when you hear the story of

creation and the early history of man on earth. The processes of

the Divine Will are mysterious wonders. They cannot be grasped

by the faculties with which you measure earthly events. Often,

they may strike you as devoid of any basis but the Lord will

never involve Himself in any deed without proper cause. That

Will need not be explicable. It is its own prompter.


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Everything everywhere is due to His Will. “To initiate Creation,

there must be some attraction that will act as the urge. So,

Brahma had to become two, in body and activity. The One Body

was transformed into two and therefore, where there was one

Will formerly, two appeared, one which attracted and the other

which was drawn towards creation, the feminine and the

masculine.

Since the one attracted in a hundred distinct ways it was called

Satharupa (hundred-faceted) and Beloved of Brahma

(Brahmapriya). The other was named Manu.

Satharupa and Manu together approached the Lord of Creation

and inquired what they had to fulfil. Brahma replied with a

smile, ‘Be mates of each other. Beget and people the Earth.’

Equipped with the authority derived from this command, they

filled the earth with people. These two gained renown in the first

stage of creation. Satharupa and Manu were the first progenitors.

He is beyond all characteristics and qualities;

God has no list as such that can describe Him fully. For Him, all

beings are equal. The difference between man, beast, bird, worm,

insect and even a god is but a difference of the ‘vessel’ (the

Upadhi). It is like the electric current that flows through various

contrivances and expresses itself in many different activities.

There is no distinction in the current; it is the same. To speak of

it as different is to reveal one’s ignorance (Ajnana). So too, the

one single God activates every vessel or Upadhi and gives rise to


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manifold consequences. The wise see only the one uniform

current. The ignorant feel that they are all distinct. God

appreciates the consciousness of Unity, as the basic motive of

acts. He does not appreciate the activity itself being one, without

variety; it is suited to the various needs. The fruits of karma or

activity appeal only to those who identify themselves with the

body and not for the others, who know that they are the

indestructible Atma (soul, inner motive force in everything).

(Bhag Vahini, p. 2).

It is not possible to limit the freedom of God in assuming Forms.

He adopts endless Forms to manifest Himself in the world and

saves it. His incarnation is in conformity with the need of the

crisis at the time. When the Earth moaned under the injustice of

Hiranyaksha, He had to appear as a Boar, taking form and

equipped with attributes, though in essence, He is without Form

and Attribute. The will of God is mysterious. It cannot be

explained by categories or as consequences. It is above and

beyond human reasoning and imagination. It can be

comprehended only by those who have known Him, and not by

those who have acquired scholarship or sharp intellect. The cause

and the consequence are integrally related.

One day, when Brahma was resting awhile on His seat, there fell

from His nose a boar as small as one’s thumb tip! Brahma who

had assumed in sportive exuberance the Human form, knew the

why and wherefore of everything; but He pretended not to, and

looked upon the tiny boar with astonishment. Meanwhile, it

developed faster and faster into greater and greater size, like a

frog, rat, and a cat, and into the proportions of a monstrous


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elephant in rut. Brahma was smiling within Himself at its antics.

Very soon, the Boar grew so huge that it seemed to cover both

earth and sky. It slid into the sea and emerged from it with

Goddess Earth (who had hidden herself under the waters through

humiliation) borne aloft safe and secure, on its tusks.

Meanwhile, a cry was heard from behind, ‘You wretched swine!

Where are you fleeing to? Stop where you are.’ The Boar paid no

heed to that cry. He moved on, as if He had not heard it. Then,

Hiranyaksha, the Evil-minded Ogre-chief confronted It like a

terrible monster, and challenged It to overcome his might. A

mortal combat ensued between the two. Witnessing the frightful

thrusts and counter thrusts, Goddess Earth shivered in fear but

the Boar consoled Her saying, ‘Oh Goddess, do not be

frightened. I shall end this ogre’s life immediately. I shall ensure

safety and peace for you, in a moment.’ Soon, the Boar became

terrible to behold, the Goddess was greatly agitated about the

encounter. The Boar fell upon Hiranyaksha with overwhelming

might and the Goddess closed Her eyes in sheer terror, unable to

bear the sight of the devastating Form of the Boar. The duel was

fought with indescribable fury, but in the end, Hiranyaksha was

torn to pieces and cast upon the ground.

Thus, the Lord assumed various Forms according to the needs of

the situation, the Forms best suited for the destruction of the

wicked Danavas (the race of evil-minded Ogres), and for the

protection of the good and godly, and the preservation of the

Scriptures that reveal the Truth, the Vedas. In this manner, the

Lord incarnated as the Fish, the Tortoise, the Man-lion, and the


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Short-statured (Matsya, Kurma, Narasimha, and Vamana)7.

(Bhag Vahini, pp. 218-236)

There is no end to the incarnations that God indulges in. He has

come down on countless occasions. Sometimes He comes with a

part of His glory, sometimes with a fuller equipment of

splendour, sometimes for a particular task, sometimes to

transform an entire era of time, an entire continent of space. It is

the story of the last of these that the Bhagavatha elaborates. The

drama enacted by the Avatar, and the Bhaktas drawn towards

Him, is the subject matter of the Bhagavatha. Listening to it

promotes the realisation of God. Many sages have testified to its

efficacy and extolled the Bhagavatha, which they helped

preserve for posterity. (Bhag Vahini, pp. 1-2) Of all the

incarnations, the most supreme and the most blissful is the

Krishna-form. Still, you must realise that the chief purpose of all

incarnations is the preservation of Dharma (Justice,

Righteousness, Morality, and Virtue) (Bhag Vahini, pp. 218-236)

God is above and beyond the limits of Time and Space.

God has no bondage to time and space. For Him, all beings are

the same. He is the master of the living and the non-living. At the

conclusion of every aeon the process of involution is completed

in the Deluge. Then, evolution starts again and as Brahma, He

creates beings again. He enlightens everyone with a spark of his

own Glory and fosters on the path of fulfilment every one of

them, as Vishnu. He is He again, who as Siva, concludes the

process by the destruction of all. Thus, you can see that there is

7 See Endnotes: Dashavatar:


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no limit to His might, no end to His potency. There can be no

boundaries of His achievements. He incarnates in countless

ways. He comes as an Incarnation of a Kala (fragment) of His, or

an Amsa (part) of His. He comes as an Inner inspirer for some

definite Purpose. He comes to close an epoch and inaugurate

another (Yugavatar). (Bhag Vahini, p. 221).

Year after year, we experience some kind of heat, cold and rain.

Because of these seasonal changes, certain changes occur in our

ideas and even in our health. It is also known to us that with

changing seasons, we listen to cuckoos singing, we see the

mangoes ripening and so on. Every year, the seasons come back

at about the same time and give us the same kind of experience.

Taking this cycle into consideration, the Maharishis tried to

explain to us about the Yugas. The season that has gone by

returns to us twelve months later; the day that has gone by

returns to us eight days later and so on These are common

experiences. If today is a Friday, after another week we again get

a Friday. If this is the month of May, again after twelve months

we get the month of May.

Taking this into account, the Maharishis divided time into four

Yugas called Krita Yuga, Dwapara Yuga, Treta Yuga, and the

Kali Yuga. These will keep coming back again and again. In

these, the word Krita indicates four times, and the word Treta

indicates three times. The Dwapara signifies two times, and Kali

gives us an authoritative unit of measurement.

According to them, 4,32,000 years is the basic unit and

represents the number of years in a Kali Yuga. Two times this or


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8,64,000 years represents the Dwapara Yuga. Three times this

basic number of 12,96,000 years is the measure of Treta Yuga.

Four times this measure, namely, 17,28,000 years refers to Krita

Yuga. By adding all these, we get 43,20,000 years and this refers

to a Maha Yuga. After a Maha Yuga, the Krita Yuga will start

again. In this manner and by assigning such measures, they

interpreted time.

From time to time, in these Yugas, God was appearing as an

Avatar for the purpose of showing divinity that is contained in

human beings, and for setting an exemplary life as an example. It

has been said that God takes a human form so that he is

accessible to human beings and gives them happiness.

The birds and animals are experiencing the limitations which

have been laid out for them. A human birth is the most sacred

one among the 84 lakhs of different jivas in this creation. To

attain such a sacred birth is a great fortune indeed. Man has a

special distinctiveness. We have to see and understand the

difference between birds and animals, on the one hand, and man

on the other hand. Animals are born with cruelty as a nature and

they also spend their lives with cruelty. We may give a lot of

training to the animal, but it is impossible to bring about a lasting

change in its habits. It may conduct itself according to the

training during the period of the training, but it will not give up

its cruelty. Man is not like that. Even though he may be born

with cruelty, he can get rid of it by an attempt or Sadhana. It

becomes clear that what does not and cannot take refinement is

an animal and what can take refinement is man. To facilitate

such refinement and transformation in human beings, God takes


24

birth in human form from time to time. This refinement can be

brought about by different methods at different periods of time.

In Krita Yuga, the method was Dhyana. In the Treta Yuga, the

method was Yagna, in Dwapara Yuga, it was Archana and in the

Kali Yuga, prominence is given to Naamasmarnam. These are

the royal paths available to human beings for changing

themselves. In the Krita Yuga, the Maharishis, through thapas,

used to attain moksha or vision of the Lord. The Maharishis who

enjoyed such divine experience used to mix with the people so

that their divine experience can be conveyed to the people who

lived at that time.

In the Treta Yuga, God appeared as a human being in the form of

Rama; and by using his own family as an example, he tried to set

up an ideal dharmic conduct characteristic of that age. At that

time, it was also established that Rama was the embodiment of

Love and Lakshmana was the embodiment of compassion and

that it was the confluence of Dharma and compassion that makes

a good human being. This is true dharma. We are believing that

rituals constitute dharma. It is not our daily practices or rituals

that constitute true dharma. It is the compassion that is generated

in a pure heart that constitutes the base of true dharma. This is

also the most important basic quality of a human being. One

must make an attempt to follow the dictates of one’s own

conscience. By such conduct and example, Ramachandra

corrected the entire humanity. By the time Dwapara Yuga came,

God in the human form of Krishna set an ideal example of love

for the people. This aspect of Krishna attracted all people. These

were such that people lost themselves in the happiness and bliss

generated by the Avatar of Krishna. Krishna was looking after,


25

with tender affection, the needs of the people at that time. The

great truth that is contained in the Avatar of Krishna has been

communicated to us in the Bhagavatha. This Avatar of Krishna

showed that we should never forget God whether we are in

sorrow or pleasure, pain or joy, poverty or affluence. Draupadi,

who lost all her sons and who was in great difficulties, showed

great forbearance and affection when speaking with Aswathama.

The Bhagavatha teaches us that it is not right for a devotee to

think of God only at times of difficulties and completely forget

him at times of happiness. In fact, all Avatars convey a very

significant lesson, and you must make an attempt to understand

the inner meaning that is conveyed to us in such lessons. (SSB

1978, pp. 9-11)

The inner meaning of the three Yugas

There are three types of Mayas which prompt men to action--

Swechcha, Parechcha and Ayichcha. "Swechcha" is the kind of

prompting in which one decides to follow a particular course of

action, and is prepared for the consequences, for better or worse.

"Parechcha" is the situation in which one is encouraged or

prompted by others to undertake actions whose consequences

have to be borne by him. "Ayichcha" is the state in which every

action is regarded as the will of the Dime and all consequences,

whether gain or loss, pleasure or pain, are regarded as gifts from

God.

Real freedom exists in submitting to the Will of the Divine and

not acting according to one's caprices and fancies. What is

freedom that people want? Is it to behave like dogs with no self-

restraint?


26

Is it to descend to the level of the sub-human species? Is it to flee

from one's divine nature and indulge in demonical acts? What

kind of freedom is this? In this context I shall tell you today the

inner meaning of the different yugas, the Treta Yuga, the

Dwapara Yuga and the present Kali Yuga.

In the Treta Yuga, the Divine elements were on one side and the

demonical elements on the other. At the time of the Rama avatar

the divine elements were in Ayodhya and Kishkindha and the

demonic forces were in the forest of Dandakaranya. The two

elements were in separate regions. Rama waged a war against the

Rakshasas in Dandakaranya and protected the rishis.

This is the inner meaning of the Rama avatar in the Treta Yuga.

In the Dwapara Yuga, the divine and the demoniac elements----

namely, the Pandavas and the Kauravas were in the same

kingdom. In such a situation Krishna gave his army to the

Kauravas and without wielding any weapon Himself, gave His

support to the Pandavas in the great battle of Kurukshetra. He

used others as instruments.

Unique feature of the Kali Yuga

But today, these divine and demonic forces are battling in each

human being. This is the mark of the Kali age. In Treta Yuga

Rama fought the battle in person. In Dwapara Yuga Krishna

played the role of a witness, using others as His instruments. He

did not engage in the battle Himself. In Kali Yuga because the

two opposing factors are in each individual, the Lord plays the

role of a witness and as the conscience. Man has to use the power

of discrimination given to him to fight the evil forces within him.

He has to foster the divine elements in him by his own efforts


27

and listening to the voice of his conscience. The freedom to

choose has been given to man for this purpose. This freedom is

to be used to discriminate between right and wrong, good and

evil and to foster divine qualities. This is the unique feature of

the Kali age. In this age, each individual has to fight against the

demonic forces himself and vanquish them. When this is

accomplished man's inherent divine nature will manifest itself of

its own accord. (SSS Vol.20) 11-7-1987.

He alone is a real man

Whose thought, words and deeds

Are in perfect harmony.

How can he be a genuine man

When his mind is divorced from speech and deed

And all three are not in harmony?

If birth, old age and death don't happen,

If desires don't fail and gain isn't lost

If the world isn't the fleeting flow it is,

How could man have affection, compassion, love?

The attributes and qualities which were assumed

When, to save Prahlada, the Supreme Person came;


When, to save the elephant, the Lotus-eyed came;


When, to save the poor Kuchela the Lord of Veda came;

The attributes and quashes which were assumed

When, to save the boy, Dhruva, He came from Heaven;

Now, with all the attributes, all the qualities has come,

He whom the gods adore, the Refuge of the Rejected.

The Lord of all the worlds, the Lord of Infinite Glory,

As all Existence, as all Knowledge and

All Bliss in one Form embodied

As Puttaparthi Sathya Sai, the Over-lord of all that Is.

- Bhagawan Sri Sathya Sai Baba

29

The Attributes of Avatar

The sacred aspect of Indian culture

The Gita has declared: "Adveshtaa Sarvabhoothaanaam" (Bear

no ill-will towards any living being). Hatred towards anyone is

hatred for God. The scriptures have also declared: "Sarvajiva

namaskaaram Kesavam Pratigachchati" (The salutation that you

offer to anyone reaches the Divine). Few outsiders can

understand or appreciate this sacred aspect of Indian culture.

Even many Indians do not realise the purity and divinity which

characterise Bharatiya culture. (SSS Vol.21)

Bharat has always proclaimed that despite variations in names

and forms, there is a unity that underlies the diversity in creation.

Because Nature is a reflection of the Divine, its laws cannot be

transgressed by anyone. Man, who has taken birth to realise his

own true nature, instead of seeking to understand the truth about

the cosmos, is lost in the pursuit of material possessions. He does

not realise, that the human body made up of five basic elements,

is bound to perish. This temporary, perishable body should be

regarded only as a means for realising the eternal Reality. The

body should be considered as an iron safe, in which the precious

jewels of good qualities and good actions are kept. It is these

qualities that should be cherished. If today, the state of the world

appears deplorable, it is because man's actions and conduct are


30

not good. Men should return to the ways of righteousness and

lead a good and godly life.

An Avatar is capable of all things at all times, yet the Avatar will

not undertake to demonstrate his powers at all times. An Avatar

will undertake to demonstrate such powers when exceptional

circumstances demand it, and will shed the grace on a deserving

person only. Although such Avatars were present in our country

for thousands of years, and although our people were exposed to

such Avatars, they have not fully understood all the aspects of

such an Avatar.

We should examine the reason why the formless Lord takes the

form of a human being and comes into the midst of humans. This

formless being comes in the form of a human being so that he

may mix with the human beings and set up examples and ideals

for human beings and convey to them all aspects which they

should learn. Many people ask very innocently and ignorantly

why an Avatar, who possesses all powers, should subject itself to

all troubles; and why should it tolerate hunger and suffering all

around. An Avatar who has all the powers should be able to

remove all such suffering in one moment. If there is any meaning

in such a question, why should an Avatar come in human form at

all? The Avatar can remain as a formless divinity and do all these

things from that position itself. In time, and under certain

conditions and environment, whatever has to be done must be

done and such acts, at a human level, have to be performed.

Certain things are essential for remedial action and without doing

those things, to expect an Avatar to simply remove all suffering

is a very foolish thing.


31

First of all, you should make an attempt to make good use of the

mental and physical strengths that have been given to you. When

you are so lazy as not to use the mental and physical strengths

that have been given to you, what are you going to do with

divine strengths? Suppose that you have been given food and

drink by the divine grace and strength of the Lord. Because God

has given you enough food on your plate, for you to think that

God has also to help you in transferring this food to your

stomach is a very lazy idea. For taking the food to your stomach,

God has given you hands, a palate, and a mouth. You should

make good use of them. If you are not able to use the organs that

have been given to you, and if you are not able to use the mind

and mental strength that have been given to you, it is better to die

than to live in that condition. That we may learn to make good

use of our mental and physical strengths and other organs, God

comes in human form to demonstrate how these may be used.

The essential quality of an Avatar is to teach you how to make

good and proper use of your thought, word, and deed. Depending

on the conditions in the country and the environment in the

country, the Avatar comes to teach you and show you the right

use of all your organs. In Bharat, a country which is like heaven

on earth, so that you may be able to make good use of the

facilities and faculties that have been given to you, I am hoping

that the sacred texts of the Bhagavatha and Mahabharata will

provide good examples. (SSB 1976, pp. 113-116)

When the Divine comes down as Avatar--whether it be as Rama

or as Krishna, Matsya (fish), Varaha (boar) or Vamana (dwarf)--


32

it is only for one purpose. You recognise only the momentary

results of the advent. But you should note that the Divine comes

as Avatar only to teach mankind the truth about love. "Oh man, it

is because you lack love and are filled with selfishness that the

world is plunging in so much conflict and chaos. It is only when

you develop love and the spirit of sacrifice that you will realise

the divinity that is in the human." The man who has no spirit of

thyaga (sacrifice) will be a prey to all ills. A man without love is

a living corpse. It is love and sacrifice which make man divine.

Love alone is the fruit of love. Love is its own witness. There is

no trace of self-interest in it. Because love exists, for its own

sake, it has no fear. It is to teach humanity the way of love that

Avatars come in the world. The world displays the diversity that

has emanated from the One. The Divine demonstrates the unity

that subsumes the diversity. Recognition of this "Unity in

Diversity" can be learnt only from the Divine.

The Divine comes as Avatar to proclaim the pure, unsullied and

disinterested love of devotees towards God. People may consider

that the Avatar's activities include punishment of the wicked,

protection of the good, weeding out of unrighteousness and

restoration of righteousness. This is how they may look at the

Avatar's doings. But that is not the way the Lord sees things.

There is nothing bad in God's view. Hence there should be no

hatred or ill-will towards any being. It is only when you love all,

that you can be said to love God. (SSS Vol.21 p.200-201)


33

Why should the Lord Himself incarnate?

Man too is suffering because he cannot rid himself of the greed

for sense-objects and sense pleasures (vishaya vaasana). He

knows that he has to give up whatever he earns and collects,

sooner or later; but, yet his attachment waxes instead of waning,

as the years go by. If every man on earth could take with him on

death, even a handful of mud from the Earth, there would have

been nothing much left and mud would have been rationed at so

many ounces per head! When people forget the One and run after

the Many, Dharma declines; for, there can be no love, no

sacrifice, no detachment in human affairs then. So, the Lord

takes human form and comes among men to restore his sense of

values. You may ask, why should the Lord Himself incarnate?

Why can He not set about the task of restoring Dharma through

the many minor gods He has at His command? This question was

passed before the courtiers by Akbar himself for, he laughed at

the Hindu idea of the Formless adopting Form, and descending

into the world as an Avatar to save dharma. Tansen asked for a

week's time to furnish the answer and got it granted by His

Imperial Majesty. A few days later, when he was in the pleasure

boat of the Emperor sailing across the lake with his family,

Tansen cleverly threw overboard a don made to look like the

Emperor's little son, crying at the same time, "O, the Prince has

fallen into the water!" Hearing this, the Emperor jumped into the

lake to rescue his son!

The truth behind the Lord's incarnation

Tansen then disclosed that it was only a doll and that the son was

safe. He allayed the anger of Akbar by explaining that he had


34

perforce to enact this drama in order to demonstrate the truth of

the Hindu belief that God takes human form Himself, to save

Dharma, without commissioning some other entity to carry out

that task. Dharma is as the son, God loves it so dearly. Akbar

could have ordered one among the many personnel he had on

board to jump in and rescue his son; but his affection was so

great and the urgency so acute that the Emperor himself plunged

into the lake to pull out the "son." The decline of Dharma is so

acute a tragedy; the intensity of affection that the Lord has for

good men is so great that He Himself comes. The Lord is Love

itself. He comes in human form so that you can talk to Him,

move with Him, serve Him, adore Him, and achieve Him, so that

you can recognise your kinship with Him.

People who discard the precious wisdom of the past are doomed

to disaster. That is why, when people started decrying and

disregarding the Vedas and Shastras, they started to decline in

morality and strength, courage and confidence. One argument

used to find fault with the Vedas by these conceited critics is that

the Varna (caste) system is not found in advanced countries of

the West, as if there too we have no religious leaders, social

guardians, traders and workers and farmers. Inevitably, human

society will get itself divided into these four sections, and they

tend to harden into castes, each with its own moral code. (SSS

Vol.4), 13-12-1964

The Divine appeared in human form

The common people can derive no benefit if the Formless

Absolute remains in Kailash or Vaikunta. It is not possible to

worship the Formless Absolute. Hence, the Rama-Avatar


35

appeared in human form to enable humanity to experience the

Formless in a form which is accessible to them and helpful to

them. An Avatar assumes the form that is beneficial to and

within the reach of human beings. Men cannot comprehend the

Formless and the Attributeless Absolute. Unfortunately, even

when the Formless Absolute assumes a form, there are persons,

who impelled by their own attitudes, attribute their own human

foibles to the Avatar. "When he has the same form as ours, the

same physical features, and eats, talks and moves about like any

of us, what is the difference between the Avatar and ourselves?"

they ask. Because of this narrow-minded approach, these persons

are distancing themselves from the Divine. An effort must be

made to understand the nature of divinity. "Daivam

maanusharoopena," declares the scripture (God in human form).

It is only when God comes in human form can human beings

have the full opportunity to experience and enjoy the Divine.

When human life is sublimated, it gets divinised. Life x Infinity

is God. Virata Swaroopa (the Cosmic Form) is: Body x Infinity.

Mind x Infinity is Hiranyagarbha (the Cosmic Consciousness).

God, Virata Swaroopa and Hiranyagarbha are not distinct

entities located in specific places. They are immanent in man. All

religions have come into existence to make man realise the

source from which he has come and to which he should return.

(SSS Vol.25), 9 Sep 1992

Avatars are based on different aspects of the Divine

Sahasrasirsha Purusha Sahasraakshas-sahasrapaad. The Lord

has a myriad heads, myriad eyes and myriad feet. The entire

cosmos and every living being in it are reflections of the Divine.


36

Avatars are of two kinds: One, Amsaavatar; two, Purnaavatar.

All human beings are Amsaavatar (partial incarnation of the

Divine). "Mamaivaamso jeevaloke jeevabhutah-sanaatanah" (A

part of My eternal soul Self has become the Jiva--individual

soul--in the world of living beings), says Krishna in the Gita.

These partial incarnations, caught up in Maya, develop egoism

and possessiveness and lead worldly lives. The Purnaavatar,

however, subduing and transcending Maya, manifest their full

divinity to the world in their lives. The Purnaavatar may behave,

according to the circumstances, as if He were subject to Maya,

but in fact He is free from Maya at all times. (SSS Vol.23) 14-8-

1990

In the world, God has descended as human incarnation in five

different forms. These forms are based on the different aspects of

the Divine.

One is Nityaavatar.

Second is Viseshaavatar.

Third, Aveshaavatar.

Fourth, Leelaavatar,

Fifth, Purnaavatar.

Leelaavatar is also known as Amsaavatar. Nityaavatar,

Viseshaavatar and Aveshaavatar have only five to nine kalas

(aspects) of the Lord. Only in the Purnaavatar are all the sixteen

aspects of the Divine present.

The ancients regarded only the Purnaavatar as the full

manifestation of God. In this context, every human being must


37

be deemed as Avatar as he has some aspect of the Divine in him.

It is because he has descended from the Divine, he is entitled to

be called an Avatar. Except as Avatar, God does not give a

separate vision of the Divine to man in any other form. (SSS

Vol.21 p.266)

All Avatars are Purushothamas

Purushothama means s that there is no separate dwelling place

for the Supreme. God resides in every being. Sin is not

something foreign. It adheres to the evil deeds one does. It is

through one's actions that one becomes a Purusha or a

Purushadhama--a Divine or a despised being. It is one's actions

which carry a man to great heights or hurl him down to the

depths.

The scriptures have declared that the one who possesses in full

all the sixteen potencies is Purushothama (the Supreme Person).

The term is applied to the Avatars (Divine incarnations) who

utilise the sixteen potencies for the benefit of others. Whatever

they say or do is totally free from the taint of self-interest. No

Avatar, whether in Bharat or elsewhere, has ever used the five

elements, the five senses, the five vital airs or the mind for any

selfish purpose. Even when they go about in daily life like other

ordinary beings, in every one of their actions they demonstrate

its purity and unchanging truth. The common people do not

recognise this truth. Hence, they fail to understand the true nature

of humanness. (SSS Vol.24) 29-5-1991.


38

All Avatars Are Embodiments of Pure

Consciousness:

The creation emerges from truth and merges into truth,

Is there a place in the cosmos where truth does not

exist?

Visualise this pure and unsullied truth. (Telugu poem)

One has to realise what is meant by Suddha Satwa (pure

consciousness). You have witnessed the creation of

Hiranyagarbha Lingas several times by Me. That

Hiranyagarbha Linga is a symbol of pure consciousness. It is

omnipresent. (Swami created a Hiranyagarbha Linga and

showed it to all present.) Look, this is verily Suddha Satwa (pure

consciousness). There is no human being in this world, who is

free from desires. Every human being has some desire or the

other. There is no place in this universe where this pure

consciousness is not present. It is therefore a mistake to limit that

omnipresent pure consciousness to a particular form. All are

embodiments of pure consciousness. It is present in all human

beings in a miniscule form like an atom. The pure consciousness

assumes different forms in different ages as avatars. It

manifested as Narasimha, Vamana, etc., in the Krita Yuga. The

same pure consciousness assumed the form of Sri Rama in Treta

Yuga and Sri Krishna in Dwapara yuga. Sri Rama was

accompanied by Sita in Treta Yuga, who led the life of an ideal

wife and set an example to mankind in chastity. Sita, in spite of

the great difficulties she encountered while living in exile and

spending ten long months in captivity in Lanka never lost her

poise. She steadfastly held on to Ramanama with single-minded

devotion. She never wavered even for a moment. She gave up


39

food and sleep totally and constantly contemplated on

Ramanama. She could not visualise any other form except that of

Sri Rama, who was Ekatma sarva bhutantaratma (one atma that

dwells in all beings). Even in birds and beasts, she was seeing

only the form of Sri Rama. That one atmic principle is referred to

as Hiranyagarbha, which is pure gold. Pure gold is always

referred to as 24 carat gold.

God is always said to manifest 16 facets. Hence, He is referred to

as Purna Tatwa (Embodiment of fullness).

Poornamadah poornamidam,

Poornat poornamudachyate,

Poornasyapoornamadaya,

Poornamevavashishyate.

(That is full, this is full. When the full is taken out of

the full, what remains is again the full.)

(Sanskrit shloka) – (SSS Vol.40 p.183)

The manifestation of Divine Powers

The attributes and powers of the Divine remain unaltered in their

pristine amplitude. The Divine manifests His powers according

to the needs, the circumstances and the conditions prevailing at a

particular time or place. (SSS Vol.24 p.58)

The Avatar does not forgo any of His supreme powers merely

because He lives and moves among human beings as a man.

Narrow-minded persons view these things differently. This

phenomenon could be noticed in several instances in the case of


40

the Rama-Avatar. In the Ramayana, Rama is depicted as one

who, like other ordinary human beings, experienced the pangs of

separation from Sita. For what reason did Rama exhibit such

feelings? Rama behaved in this manner to serve as an example to

the common people how individuals should behave in similar

circumstances. (SSS Vol.24 p.58-59)

Even before the advent of the Avatar, the stage is set to the

minutest detail; Kaikeyi is ready with her two indefinite boons.

Dasaratha is ready with the curse of the ascetic on his head,

entailing upon him a death due to anguish at the separation of his

son; the Vanaras are ready to help the divine purpose. Sita is

ready risen from the earth, to provide the cause for the downfall

of Evil. Just as a garland is made of flowers gathered from many

plants, flowers of many hues and fragrances, so too the Garland

of the divine story is made up of a variety of incidents, a boon, a

blessing, a curse to provide the wonderful plot of His story. (SSS

Vol.2 p.2-3)

Six attributes of an Avatar:

Every Avatar has six types of powers: all-encompassing

Prosperity, Righteousness, Fame, Wealth, Wisdom and

Renunciation (or non-attachment). God is the possessor of those

six attributes. Sri Rama had all these six attributes in equal

measure. Every Avatar of God in every age and every place has

these six attributes. (SS May 1989 p.122)

The Avatar As Liberator

Nishkriyo Nithyo Nirvikalpo Niranjanah

Nirvikaaro Niraakaaro Nithyamukthosmi Nirmalah.


41

(Actionless, ever abiding, free from delusions, ever blissful,

unchanging, formless, ever liberated and untainted am I).

God transcends the Gunas (attributes). He is without cause. He is

without form and is unchanging. He is beyond all thoughts and

fancies. He is eternal, pure, omniscient and infinite. The cosmos

is the embodiment of the Divine. There is nothing, not even an

atom, in the world without the Divine.

God is all-pervading. He is omnipresent. He transcends time,

space and circumstances. According to one's level of

understanding of the Divine, God exists at that level. The mind is

the means, of comprehending everything in the world. In the

world, which is a projection of the mind, the Lord exists as

Chittaswarupa (Universal Consciousness). (SSS Vol.25), 9 Sep

1992

Man should possess Divine Consciousness

Man's life is based upon his qualities and character. A true man

is one who acts according to his Atma-Dharma (the integrity of

the Spirit) and not according to the impulses of his senses. Atma-

Dharma is the true Dharma of man. Acting according to the

dictates of the senses is the code of the animals. Man should

elevate from the animal to the Overlord of the animal nature

(Pasupathi or Siva). What man should have is Iswara-bhava (the

Divine Consciousness) and not the Prakriti-bhava (instinctive

nature).

It should also be recognised that all Nature is an embodiment of

the Divine. Creation is the primary symbol of the Divine


42

Consciousness. It is called Prakrithi (Nature). Every man who is

a product of Nature should have the consciousness of his divinity

and proclaim the Divine basis of creation. Human existence is

supremely sacred. It is precious, divine and should be lived

befittingly. The divinity in man, who is part of creation, is not

something distinct. To demonstrate the inherent divinity of man,

Avatars (Divine incarnations) appear from time to time.

God does not exist as something apart. All are embodiments of

the Divine. "Iswara sarvabhoothaanaam", "Isaavaasyam idam

sarvam" "Vaasudevassarvam" (The Divine dwells in all beings,

All this is dwelt in by the Lord, Everything is Divine). Men are

forgetting these profound, sacred declarations and are wasting

their lives in the pursuit of petty mundane pleasures. (SSS Vol.24

p.305-306)

Aim of religion is to unite man with God

By all kinds of misinterpretations and wrong meanings, the great

religion of the Bharatiyas has been rendered meaningless and

valueless by sectarians and perverse exponents. The basic

meaning and purpose of religion is to lead man to his source.

Students should grasp the root meaning of the word Religion. It

consists of two parts' 'Re,' meaning 'again,' and 'ligio' meaning

'come together' or 'unite.' That is to say, "Reuniting with God" is

Religion. People consider religion as a bundle of doctrines and of

rigorous do's and don'ts prescribed for people. This is totally

wrong. The sacred aim of Religion is to remind man of his divine

origin and help to lead him back to God.


43

This profound truth is contained in the Upanishadic dictum: "Tat

Twam Asi" (That Thou Art). "Uniting That with This" is the

meaning of this declaration. "Prajnanam Brahma" (Brahmam is

Cosmic Knowledge) is another declaration which is designed to

remind man of his divine essence and enable him to merge in the

Divine. "Ayam Atma Brahma" (This Atma is Brahmam) is

another declaration expounding the same basic purpose of

Religion, namely, to make the individual realise his oneness with

the Supreme. The dictum "Aham Brahmasmi" (I am Brahmam,

the absolute), is the final declaration by the Self-realised person,

that in reality, there is no difference between him and the

Absolute.

The essence of the religion of Bharatiyas as proclaimed in the

Rig, Yajur, Sama and Atharvana Vedas, is the attainment of the

unity of the individual with the Divine by the recognition of his

inherent divinity. The Avatars come to teach humanity this

principle of oneness so that they may get rid of the idea of

diversity and manifest their inherent divinity, realizing their

basic spiritual nature. (SSS Vol.24 p.56-57)

Avatars come to teach principle of oneness

The descent of the Avatar means the Divine coming down to the

level of the human. No blemish attaches to the Divine as a result

of this descent. There is no diminution in His puissance. Here is

the example of a child playing on the ground. If the mother feels

it is beneath her dignity to bend and calls upon the child to leap

into her arms, the child cannot do so. But out of her love for the

child, the mother herself stoops and picks up the baby. By

bending down to take the child, does the mother bow to the


44

child? Likewise, the Avatar descends to the level of the human to

bless and rescue those who cannot rise to the level of the Divine.

The ignorant assumes that because the Divine has descended

with a human form God has lowered Himself to the human level.

This is a case of bending and not kneeling down. It is an act of

benediction and not of submission. (SSS Vol.24 p.57-58)

Human birth is the result of Karma

God is not a separate entity. Man is the image of God. "Daivam

manusha rupena," (God appears in human form) declare the

scriptures. God has no separate form. It is to show to humanity

how human lives can be divinised that Avatars come from time

to time. God does not come down as Avatar to relieve

individuals of their troubles and sorrow and to confer joy and

happiness on them. Difficulties, troubles and worries come in the

natural course as a consequence of past actions. The Gita says:

"Karmaanubandheeni manushya loke" (Human beings are bound

by Karma in the world). As human birth is the result of Karma,

there can be no escape from the consequences of Karma. As is

your action, so is the reaction to it. When you stand before a

mirror and offer salutation before the mirror, the salutation is

reflected by the image. If you address harsh words to the mirror,

the harshness is reflected by the image in the same manner. It

will be evident from this example that the fruits of our actions

are determined by the nature of those actions.

Bharatiyas have held fast to three beliefs: The law of Karma, the

concept of Avatars, and the doctrine of rebirth. The law of

Karma means that there is no escape from the consequences of

your actions. The Karma doctrine lays down that one has to


45

experience the results of his actions. The concept of Avatar

implies faith in God and in the divinity inherent in man. Man

does not merely mean the human form. Man is distinguished

from other animals and creatures by his capacity to judge what is

permanent and what is transient, and his ability to recognise the

past, the present and the future. Man alone has the capacity to

comprehend this threefold nature of time. Man can ruminate over

the past and speculate about the future. He can experience the

present. However, man should not worry about what is past. The

present is the product of the past. What has happened is beyond

recall. It is futile to worry about the future because it is uncertain.

Concern yourself only with the present. By "present" we may be

thinking only of this moment. But this is not the present as

Divinity sees it. For the Divine, what is "present" and what is

"omnipresent." (SSS Vol.21 p.198-199)

Love incarnates as Avatar to teach love

Bharat is the land in which the tender Tulasi plant and the giant

banyan tree were worshipped with equal devotion. Cows, horses,

elephants and other animals were treated as sacred objects of

worship. Even ants were considered worthy of care and

protection and rice flour or sugar was offered to them every day.

Crows and eagles, dogs and monkeys were deemed worthy of

worship. Not realising the deeper truth underlying this attitude to

various objects in creation, ignoramuses choose to regard this

worship as a silly superstition. This is wholly wrong. Bharat

considered that the expression of Divine love should not be

confined to human beings but should be extended to all beings.

This is the great ideal that Bharat has held out to the world. The


46

profound secret of this knowledge and understanding has not

been grasped by any country. Bharat is the land which has

upheld this sacred spiritual truth and adhered to this vision of the

Divine. (SSS Vol.24), 2-9-1991

Divine love should be extended to all beings

It is to teach mankind the truth about this Divine Love that Love

itself incarnates on earth in human form. The scriptures declare

that the Divine descends on earth to teach mankind the ways of

Dharma, Justice and Truth. "Dharma samsthaapa naarthaaya

sambhavaami yuge yuge". (I incarnate on earth from age to age

to establish Dharma). This is Krishna's declaration in the Gita.

Once people are filled with love, all Dharma, all justice and all

truth will be installed in them. Without love, righteousness will

be a mechanical ritual. What kind of righteousness can there be

without love? What sort of justice can there be? It will be a

lifeless corpse. Love is life.

Without love, no man can exist for a moment. Hence, Love is the

form of the Supreme Lord. It is to preach the doctrine of love

that the Krishna Avatar and other divine incarnations made their

advent on earth. According to the place, time and circumstances

prevailing then, different names were given to the Lord. These

differences are like the different figures made from sugar to

appeal to the different preferences of children. These figures may

be those of a peacock, or a dog or a fox and so on. But what is

common to all of them is sugar.

Likewise, the avatars in the four yugas incarnated to teach what

were appropriate for that age' Dhyana (meditation) for the Krita


47

yuga, Tapas (penance) for the Treta yuga, Upasana (worship)

for the Dwapara yuga and Naamasmarana (chanting the name

of the Lord) for the Kali yuga. Common to all these is love of the

Lord. In the same way what is common to the nine forms of

worship (Sravanam, Keerthanam, etc.) is love. In all of them the

chanting of the Lord's name with devotion is common.

Although there are many types of spiritual practices, they are of

no avail without love. This love must be unchanging in all

circumstances. The faith of the eldest of the Pandava brothers,

Dharmaja, was of this steadfast type. Whether as an exile in the

forest or as an emperor, whether during the disrobing of

Draupadi in Duryodhana's court or when Abhimanyu was killed

in battle, or when the slaughter of the Upapandavas (by

Aswathama) occurred, in all situations, his faith in Krishna never

wavered. He firmly believed that Krishna was his sole saviour.

At all times he was contemplating only the name of Krishna.

Whether as an emperor ruling over a vast realm or when he lost

everything in the game of dice, he was neither elated with

success nor depressed by defeat. The primary trait of the

Pandavas was to cherish such unflinching faith in the Divine.

Unfortunately, in this age of Kali, it is characteristic of the small-

minded people to praise God in times of prosperity and traduce

God in periods of adversity. People must cultivate the feeling of

love which will enable them to look upon prosperity and

adversity with equal serenity. People must develop the

conviction that it is the same Lord who is the in-dweller in all

beings. Just as the body is an organic whole and any ailment

affecting any part of the body is felt as a pain by the whole


48

organism, people should feel that anyone's suffering is their own

suffering and any relief done to the other is a help done to

themselves. Differences between persons will cease when there

is recognition of the common Divinity present in everyone. (SSS

Vol.24), 2-9-1991

Experience the Love Principle. Thereby you will rid the world of

hatred. Once hatred goes the world will be free from violence

and strife. For all the cruelty and violence that we find in the

world today, the root cause is selfishness. This has to be

eradicated.

Cultivating the Love Principle and manifesting love in all your

thoughts and actions, you will experience the bliss of Love.

When one is filled with Love of the Divine, all pains and

troubles will be forgotten. It is to propagate this principle of

Divine Love that the advent of Avatars takes place from time to

time. (SSS Vol.25), 21 Aug 1992

Fill your hearts with love

When you fill your hearts with love, you have no ill-will towards

anyone. Cultivate the faith that the Divine is in everyone.

Surrender to the Divine in a spirit of dedication. The symbolic

meaning in the relations between Krishna and the Gopikas is

this: The heart is the Brindavan (in each person). One's thoughts

are like the Gopikas. The Atma is Krishna. Bliss is the sport of

Krishna. Everyone must convert his heart into a Brindavan and

consider the indwelling Atma as Krishna.


49

Your love must be sweet. What you offer to God must be your

sweet love. Your love must be all-embracing. This is the

foremost message of the Avatar. (SSS Vol.21), 3 Aug 1988

Regard yourselves as children of God. There is really no

difference between the Avatars and yourselves except with

regard to the number of aspects of the Divine present in each

one. These aspects can be enhanced by right conduct and by

developing Divine love.

That is not true love which wanes from moment to moment and

waxes from time to time. Only the love that is unchanging and

shines brightly always in the heart is true love. It is unaffected by

joy or sorrow, praise or blame. Such love is true devotion. A love

that grows or declines according to varying circumstances is not

true love at all. (SSS Vol.21), 23 Nov 1988

When truth, justice, compassion and peace flee from

man, the world degenerates into a snake-pit. God

then comes down as an Avatar to rescue mankind

from its doom. He comes to reveal to man his Reality,

to restore to him his birth right of Atmic bliss. He

does not come to found a new creed or religion, to

breed a new faction or install a new God.


51

Matsya Avatar

Matsya (literally "Fish") is the avatar of the Hindu god Vishnu in

the form of a fish, preceding Kurma. Often listed as the first

avatar in the lists of the ten primary avatars of Vishnu, Matsya is

described to have rescued the first man, Manu, from a great

deluge. Matsya may be depicted as a giant fish, or

anthropomorphically with a human torso connected to the rear

half of a fish.

The earliest accounts of the legend associate Matsya with the

creator god Prajapathi (identified with Brahma). However,

Puranic scriptures incorporate Matsya as an avatar of Vishnu.

Matsya forewarns Manu about an impending catastrophic flood

and orders him to collect all the grains of the world in a boat; in

some forms of the story, all living creatures are also to be

preserved in the boat. When the flood destroys the world, Manu -

in some versions accompanied by the seven great sages -

survives by boarding the ark, which Matsya pulls to safety. In

later versions of this story, the sacred texts Vedas are hidden by a

demon, whom Matsya slays: Manu is rescued and the scriptures

are recovered. The tale is in the tradition of the family of flood

myths, common across cultures.

The Matsya Purana initiates the Purana scripture tradition of

identifying the fish (Matsya) with Vishnu instead of Brahma.


52

The Purana derives its name from Matsya. It starts with the

legend of Manu. King Manu renounced the world, handing his

throne to his son and set off to the Malaya Mountains to perform

tapas (austerities). Pleased with the austerities, Brahma granted

his wish to rescue the world at the time of pralaya (dissolution of

the universe). Like in the other accounts, Manu meets the tiny

fish. The fish is placed in a jar, in a reservoir that is two yojanas

in height, and eventually ends up in the ocean. Astonished by the

fish's growth, Manu realizes that the fish is the god Vishnu.

Vishnu as Matsya reveals his real identity and informs Manu that

a pralaya would soon come as a yuga (epoch) and a kalpa (aeon

equal to Brahma's day) would soon end. Brahma sleeps in his

night and his creation dissolves, submerging the earth and all the

other worlds in the cosmos in the primeval ocean. Vishnu

promises to return to rescue Manu at the time of pralaya and

orders him to bring all living creatures and seeds of all trees on a

boat, which the gods would gift him. As pralaya came, Matsya

came and pulled the boat with the serpent Shesha as the rope,

fastened to his horn. In the journey towards the top of the Malaya

mountains, Manu asks Matsya questions and their ensuing

dialogue constitutes the rest of the text.

The Bhagavata Purana adds another reason for Vishnu to appear

as Matsya. At the end of a kalpa, a danava (demon) called

Hayagriva ("horse-faced") steals the sacred Veda texts when they

come out of Brahma's mouth when he yawns at the start of his

night, fatigued by the creation of the universe. Meanwhile,

Satyavrata (also known as Vaivasvata Manu), who was the

current Manu (there are multiple Manus in Puranic texts), and

the king of Dravida country (South India), was performing

Figure 1: Matsya with the Vedas as infants.

Source: Wikimedia Commons

Description English: Matsya Raja Ravi Varma Press

Date 1910s-1920s

Source http://spiralupward.com/?cat=44&paged=6

http://blog.visionaire.org/category/karma/

Author Ravi Varma Press

This work is in the public domain in India because its term of copyright has expired.

The Indian Copyright Act applies in India, to works first published in India.

According to The Indian Copyright Act, 1957 (Chapter V Section 25), Anonymous works,

photographs, cinematographic works, sound recordings, government works, and works of

corporate authorship or of international organizations enter the public domain 60 years after the

date on which public domain after 60 years from publication date. Any other kind of work

enters the public domain 60 years after the author's death. Text of laws, judicial opinions, and

other government reports are free from copyright. Photographs created before 1958 are in the

public domain 50 years after creation, as per the Copyright Act 1911.

http://commons.wikimedia.org/wiki/Public_domain

http://commons.wikimedia.org/wiki/India

http://copyright.gov.in/Documents/CopyrightRules1957.pdf

http://en.wikipedia.org/wiki/Copyright_Act_1911

Matsya Avatar

severe austerities, sustaining only on water. Once when he was

offering water oblation in the Kritamala River, a tiny shaphari

fish was caught in his folded hands. As the king was about to

throw away the fish, the fish pleaded to be not thrown in the

water, where larger fishes would devour it. Assuring the fish

protection, the king put it in a small jar and took it with him. But

the fish grew larger and requested for more space, the king

moved it in a small pond, but the fish soon outgrew it. As the fish

outgrew water reservoirs, Satyavrata transferred it to a lake, then

to larger reservoirs and subsequently to the ocean. But the fish

requested Satyavrata that it was afraid of the dangerous marine

predators of the ocean. Bewildered by these words, the king

asked the fish to reveal his true identity, but soon deduced that

this supernatural fish was none other than Vishnu and

surrendered to him. Matsya-Vishnu declared that a great flood

would come seven days from then and engulf the universe. He

ordered Satyavrata to assemble the seven great sages and with

their counsel, gather all kinds of seeds, herbs and various beings

to load them on a boat, that would be sent by Vishnu on the

fateful day. He instructed that the serpent Vasuki should be used

as a rope to tie the boat to his fish-horn. Promising that he would

sail the boat through the waters throughout the night of Brahma,

Matsya disappeared after his revelation and reappeared as a

horned fish on the day of the Deluge, when torrential rains

drenched the earth. Satyavrata did as Vishnu instructed and

fastened the boat to the horned fish (Matsya). As Matsya swam

through the flood waters, he discoursed the king on various

topics and revealed to him knowledge of the Vedas, Puranas,

Samhitas as well as the Supreme Truth. After last wave of the

flood ended, Matsya slew Hayagriva and rescued the Vedas and

handed them over to Brahma, who woke after his night. The


narrative ends with the narrator Sage Shuka praying to Matsya

and declaring that whoever listens to this tale is absolved of sin

and remembering Matsya daily grants success to the devotee.

The Agni Purana version is similar to the Bhagavata Purana

version, but mentions Manu only collecting all seeds (not living

beings) and assembling the seven great sages similar to the

Mahabharata version. It also adds the basis of the Matsya Purana,

being the discourse of Matsya to Manu, to the Bhagavata Purana

version. (Source: Wikipedia)

Kurma Avatar

In Hinduism, Kurma was the second Avatar of Vishnu,

succeeding Matsya and preceding Varaha. Like, Matsya this

incarnation also occurred in Satya Yuga. The temples dedicated

to Kurma are located in Kurmai, of Chittoor district of Andhra

Pradesh and Srikurmam, Andhra Pradesh.

Samudra manthan (The Churning of the ocean)

Purana scripture indicates that the sage Durvasa had given a

garland to Indra, the king of Gods. Indra placed the garland

around his elephant, but the animal trampled it, insulting the

sage. Durvasa then cursed the gods to lose their immortality,

strength, and divine powers. After losing the kingdom of heaven,

they approached Vishnu for help.

He advised that they drink the nectar of immortality to regain

their glory. To obtain it, they needed to churn the ocean of milk.

The churning of the Ocean of Milk or the Milky Way was an

elaborate process. Mount Mandarachala, also known as Mount

Meru, was used as the churning rod, and Vasuki, the king of

serpents, became the churning rope. The demons (asuras)

demanded to hold the head of the snake, while the demigods

(devas), taking advice from Vishnu, agreed to hold its tail. As a

result the demons were poisoned by fumes emitted by Vasuki.

Despite this, the demigods and demons pulled back and forth on

the snake's body alternately, causing the mountain to rotate,

which in turn churned the ocean. However, once the mountain

was placed on the ocean, it began to sink. Lord Vishnu in His


second incarnation, in the form of a turtle Kurma, came to their

rescue and supported the mountain on His back.

The Samudra Manthan process released a number of things from

the Milk Ocean. One product was the lethal poison known as

Halahala. (In some versions of the story, this poison escaped

from the mouth of the serpent king as the demons and gods

churned.) This terrified the gods and demons because the poison

was so powerful that it could contaminate the Milk Ocean and

destroy all of creation. On the advice of Lord Vishnu, the gods

approached the compassionate Lord Shiva for help and

protection. Lord Shiva inhaled the poison in an act to protect the

universe that lies inside the Lord Siva, Goddess Parvati pressed

her hand in act to save the universe. Some stories suggest that the

all powerful goddess pressed his neck to stop the poison from

spreading while other stories suggest that Goddess Parvathi

suckled him in the form of Goddess Tara to stop the poison form

spreading. As a result, The color of Lord Shiva's neck turned

blue. For this reason, Lord Shiva is also called Neelakanta (the

blue-throated one; "neela" = "blue", "kantha" = "throat" in

Sanskrit). When the heat from the poison finally became

unbearable for Lord Shiva, he used his trishul to dig for water,

thus forming the Gosaikunda lake.

Ratnas

All kinds of herbs were cast into the ocean and fourteen Ratnas

(gems or treasures) were produced from the ocean and were

divided between asuras and gods. Though usually the Ratnas are

enumerated as 14, the list in the scriptures ranges from 9 to 14

Ratnas.

Figure 2: Samudra Manthan – Kurma Avatar

;

:

This is a file from the Wikimedia Commons. Information from its

description page there is shown below.

Commons is a freely licensed media file repository.

English: "Painting on paper depicting The Churning of the World. This remarkably detailed

painting shows the Samudramanthana episode. At the centre of the composition is mount

Mandara, identified by an inscription in English. As usual in South Indian painting, at the top

of the mountain a temple's golden kalasha is visible. Just above it, Viṣṇu is emerging half bust

from a cloud, carrying the amrita vessel in his hands. The densely forested Mandara, inhabited

by gandharvas playing musical instruments, rests on the Kurma, duly identified by an

inscription: 'Kurm raja'. Coiled around the mountain is the serpent Vasuki, identified as

'Vasuka', whose tail end is held by the dikpalas, here identified as 'Asuras' and the head by the

asuras, here labelled 'Suras'. Both dikpalas and asuras stand in the ocean's water filled with

fish. The dikpalas are headed by Indra easily recognizable by the vajra in his hand and by the

thousand eyes on his body. He is followed by the two-headed Agni, the bushy-moustached

Yama, and by Nirriti, Varuna, Vayu, Kubera, Ishana, Surya and Candra. On the opposite side

are nine asuras, enveloped by the dark fumes spewed out by Vasuki. In the foreground are the

many precious objects which emerged from the depths of the sea: the horse Uchchaihshravas,

here depicted with only one instead of the usual seven heads, the white elephant Airavata, a

throne(?), the fire, the tulsi plant, a chariot, the goddess Lakshmi seated on a lotus , identified

by an inscription: 'Lakshmee, goddess of abundance', the parijata tree, Surabhi, Soma, a portly

man seated on a throne carrying a book, identified by an inscription as 'Daruma god of water',

possibly Varuna five precious stones, yet another tree, possibly the kalpavriksha, the apsaras,

one of whom, Tilottama is immediately carried away by the asura brothers Sunda and

Upasunda, and finally a goddess with a broom, possibly Jyeshtha or Alakshmi, sister of

Lakshmi and goddess of misfortune. It should be noted that the list of the objects retrieved

from the ocean varies according to the texts. The variety presented here is especially large, as it

includes the throne, the fire, the tulsi, the chariot, and last but not least Alakshmi. It is also

unusual to find the story of Tilottama, Sunda and Upasunda hinted at in this context. Yet

another remarkable feature is the presence of Varuna (?). It is generally Varuni the goddess of

wine who appears in the renderings of this incident, and another strange omission is that of

Dhanvantari, the physician of the gods, who appears with the amrita vessel in his hands. As

noted above, in this painting it is Viṣṇu who carries the amrita to the devas. In the left upper

corner of the painting Viṣṇu as Mohini, identified by an inscription 'Narayana', is doling out

the amrita to the assembled gods seated opposite the asuras. While she is busy she is distracted

by the asuras clamouring for their share. In that moment, Rahu seated among the devas, and

anxious to get his share of amrita, is discovered and decapitated by Viṣṇu's cakra. The story

continues in the upper right corner: the gods and the asuras are engaged in a fight, and

immediately to the left, Śiva swallows the hahahala poison, shown as a blue line on his throat,

under the watchful gaze of the gods and of Parvati."

http://en.wikipedia.org/wiki/File:Commons-logo.svg

Kurma Avatar

According to the quality of the treasures produced, they were

accepted by Vishnu, the devas, and the asuras.

There were three categories of Goddesses which emerged from

the ocean;

Lakshmi, the Goddess of Fortune and Wealth - who accepted

Vishnu as Her eternal consort.

Apsaras, various divine nymphs like Rambha, Menaka,

Punjisthala, Urvasi, Thilothamai, etc. - chose the demigods as

their companions

Varuni or Sura, goddess and creator of alcohol - taken -

somewhat reluctantly (she appeared dishevelled and

argumentative) - accepted the demons.

Likewise, three types of supernatural animals appeared;

Kamadhenu or Surabhi(sanskrit:kāmadhuk), the wish-granting

divine cow - taken by Vishnu, and given to sages so ghee from

her milk could be used in sacrifices.

Airavata, and several other elephants, taken by Indra, leader of

the devas.

Uchhaishravas, the divine 7-headed horse - given to the demons.

There were three valuables;

Kaustubha, the most valuable jewel in the world, worn by

Vishnu


Parijat, the divine flowering tree with blossoms that never fade

or wilt - taken to Indraloka by the devas.

A powerful bow - symbolic of the demon's belligerence.

Additionally produced were;

Chandra, the moon which adorned Shiva's head

Dhanvantari, the doctor of the gods with Amrita the nectar of

immortality. (At times, considered as two different Ratnas)

Halahala, the poison swallowed by Shiva

Shankha Vishnu's conch

Jyestha - the goddess of misfortune

The umbrella taken by Varuna

The earrings given to Aditi, by her son Indra

Tulasi plant

Nidra or sloth

The nectar of immortality

Finally, Dhanvantari, the heavenly physician, emerged with a pot

containing Amrita, the heavenly nectar of immortality. Fierce

fighting ensued between Devas and Asuras for the nectar. To

protect the nectar from Asuras, the divine Garuda took the pot,

and flew away from the battle-scene. While Garuda was in his

flight over planet Earth, it is believed that four drops of nectar

fell at four places - Prayag (Allahabad), Haridwar, Ujjain and

Nasik. This legend is the basis for the belief that these places

acquired a certain mystical power and spirituality.A Kumbh

Mela is celebrated at the four places every twelve years for this

reason. People believe that after bathing there during the

Kumbha mela, one can get the primeval heaven and moksha.

However, Rahu, one of the Asuras, eventually got hold of the

Kurma Avatar

nectar and started celebrating. Frightened, devas (demigods)

appealed to Vishnu, who then took the form of Mohini. As a

beautiful and enchanting damsel, Mohini distracted the asuras,

took the amrita, and distributed it among the Devas, who drank

it. Asura Rahuketu , disguised himself as a deva and drank some

nectar. Due to their luminous nature, the sun god Surya and the

moon god Chandra noticed the switching of sides. They

informed Mohini. But before the nectar could pass his throat,

Mohini cut off his head with her divine discus, the Sudarshana

Chakra. But as the nectar had gone down his throat he did not

die. From that day, his head was called Rahu and body was

called ketu who became planets later. (Source: Wikipedia)

Role of the Avatars

Like a feast to a starving man,

Like rain for the parched earth,

Like a child to one yearning for a son

The Lord comes to protect Dharma

And save the virtuous and the good.


65

Varaha Avatar

Varaha (boar) is the avatar of the Hindu god Vishnu in form of a

boar, succeeding Kurma and preceding Narasimha. It is third in

the Dashavatara, ten principal avatars of Vishnu. When the

demon Hiranyaksha stole the earth (personified as the goddess

Bhudevi) and hid her in the primordial waters, Vishnu appeared

as Varaha to rescue her. Varaha slew the demon and retrieved the

Earth from the ocean, lifting it on his tusks, and restored Bhudevi

to her place in the universe.

Varaha may be depicted as completely a boar or in an

anthropomorphic form, with a boar's head and human body. His

consort, Bhudevi, the earth, is often depicted as a young woman,

lifted by Varaha. The earth may be depicted as a mass of land

too.

The epic Ramayana and the Vishnu Purana - considered

sometimes as the oldest of the Puranic scriptures - are the first to

associate Varaha with Vishnu. Various Puranic scriptures

including the Agni Purana, the Bhagavata Purana, the Devi

Bhagavata Purana, the Padma Purana, the Varaha Purana, the

Vayu Purana and the Vishnu Purana narrate the legend of Varaha

with some variations.


66

The gate-keepers of Vishnu's abode Vaikuntha, Jaya and Vijaya

are cursed by the four Kumaras, sages who roam the world in the

form of children, to be born as asuras (demons). They are born

on earth as Hiranyaksha and Hiranyakashyapa to the sage

Kashyapa and his wife Diti and were one of the Daityas, a race

of demons originating from Diti. The demon brothers are

manifestations of pure evil and create havoc in the universe. The

elder brother Hiranyaksha practises tapas (austerities) and is

blessed by Brahma with a boon that makes him indestructible by

any animal or human. He and his brother torment the inhabitants

of earth as well as the gods and engage in war with the latter.

Hiranyaksha takes the earth (personified as the goddess Bhudevi)

and hides her in the primordial waters. In some versions of the

tale, the earth gives a loud cry of distress as she is kidnapped by

the demon; in others, she assumes the form of a cow and appeals

to Vishnu to rescue her from the clutches of the demon. In some

variants, the distressed gods led by Brahma along with the sages

go to Vishnu for help. In some versions, the kidnap of the earth

by Hiranyaksha is dropped. Instead, the earth sinks on her own to

Rasatala (underworld) due to the weight of the mountains or due

to the torture of the demons.

Since Hiranyaksha had not included the boar in the list of

animals that would not be able to kill him, Vishnu assumes this

form with huge tusks and goes down to the primordial ocean. In

the Bhagavata Purana, Varaha emerges as a tiny beast (a size of a

thumb) from the nostrils of Brahma, but soon starts to grow.

Varaha's size increases to that of an elephant and then to that of

an enormous mountain. The scriptures emphasize his gigantic

size. The Vayu Purana describes Varaha as 10 yojanas (The

Figure 3: Varaha Avatar

Source: Radio sai

Varaha Avatar

69

range of a yojana is disputed and ranges between 6–15

kilometres (3.7–9.3 mi)) in width and a 1000 yojanas in height.

He is large as a mountain and blazing like the sun. Dark like a

rain cloud in complexion, his tusks are white, sharp and

fearsome. His body is the size of the space between the earth and

the sky. His thunderous roar is frightening. In one instance, his

mane is so fiery and fearsome that Varuna, the god of the waters,

requests Varaha to save him from it. Varaha complies and folds

his mane.

In the ocean, Varaha encounters Hiranyaksha, who obstructs his

path and challenges him for a duel. In some versions, the demon

also mocks Varaha as the beast and warns him not to touch earth.

Ignoring the demon's threats, Varaha lifts the earth on his tusks.

Hiranyaksha charges towards the boar in rage with a mace. The

two fiercely fight with maces. Finally, Varaha slays the demon

after a thousand-year duel. Varaha rises from the ocean with the

earth in his tusks and places her gently above it in her original

position, as the gods and the sages sing Varaha's praises.

Further, the earth goddess Bhudevi falls in love with her rescuer

Varaha. Vishnu - in his Varaha form - marries Bhudevi, making

her one of the consorts of Vishnu. In one narrative, Vishnu and

Bhudevi indulge in vigorous embraces and as a result, Bhudevi

becomes fatigued and faints, sinking a little in the primordial

ocean. Vishnu again acquires the form of Varaha and rescues

her, reinstating her in her original position above the waters.

Some scriptures state that Bhudevi gives birth to Varaha's son, an

asura called Narakasura.


70

The scripture Varaha Purana is believed to be narrated by Vishnu

to Bhudevi, as Varaha. The Purana is devoted more to the "myths

and genealogies" connected to the worship of Vishnu. (Source:

Wikipedia)

71

Narasimha Avatar

The story of Prahlada

Lord Vishnu assumed the Varaha (Boar) Avatar to destroy the

demon Hiranyaksha. Hiranyakashyapa, the brother of

Hiranyaksha, witnessed his brother’s death at the hands of the

Lord. As a result, he developed anger and hatred toward the

Lord. He considered Narayan not as God but as a man, and

decided to destroy Him by any means. (SSB 1995, p. 134)

Hiranyaksha and Hiranyakashyapa were brothers who were

originally the gate-keepers of Vishnu---Jaya and Vijaya. They

were born as demons as a result of a curse by sages whom they

had offended. They had been filled with pride because of their

constant nearness to God and the service they were rendering. In

their pride they slighted even the sages and consequently they

had to take birth as demons. No room should be given to self-

conceit which is an incurable disease. Because of their conceit

even the great ones are made to be born as demons. This was the

fate of Jaya and Vijaya, the guardians of the Lord's abode--

Vaikunta. (SSS Vol.22)

Hiranyakashyapa is described in the Puranas as a demonic ruler.

He denied God and terrified his subjects. (SSS Vol.18), 28-8-

1985. Hiranyakashyapa looked upon God as his enemy. He

deemed himself the supreme Lord. He felt that there was no


72

power greater than himself. Hiranyakashyapa was a great

scientist. He plumbed the depths of the ocean. He had control

over the five elements. Despite all these accomplishments he

developed enmity towards God. (SSS Vol.25) Hiranyakashyapa

was the greatest scientist. He had explored Nature, seasons and

the solar system. He once noticed that the Earth’s axis was tilted

at 23.5 degrees. With his yogic powers, he changed the tilt out of

curiosity. He returned it to normal when large-scale destruction

resulted. With his will power, he had control over the orbits of

the Sun and the Moon as well. That is why he thought of himself

as Divine. (SSB 1995, p. 137)

Prahlada8 was the son of Hiranyakashyapa. The father was the

avowed enemy of Hari. The son was the steadfast devotee of

Hari. (SSS Vol.22)

Hiranyakashyapa, hater of the Lord

Hiranyakashyapa ordered all devotees and Vedic priests to be

killed. He destroyed Brahmins on sight. The kingdom fell into

chaos. Not able to bear the separation from his brother, Hiranya

developed many weaknesses. He gave up food, drink and sleep

and questioned all the time, “Where is this Narayana?” The Lord

exists for one who accepts Him but not for atheists. Yet, He is

present in everyone equally. The believer is like a blooming

8 Prahlada: Son of the demon king Hiranyakashyapa. As a boy, he was

beaten, trampled, and cast into fire and water. But, he saw only God

everywhere, and repetition of the Name saved him. Once, Prahlada

asserted that God was everywhere, and Narayana appeared in his man-

lion form from within a pillar to destroy the king. (Glossary for the

Vahinis)

Narasimha Avatar

73

flower while the atheist is a bud. The bud of today is the flower

of tomorrow. But if an insect destroys the bud, it cannot become

a flower.

Hiranya desired immortality. To this end, he left his kingdom

and began performing arduous penance on Mount Mandara. He

had three sons: Samhridaya, Nayahridaya and Hridaya. When he

left his kingdom, his fourth son was in the womb of his wife,

Queen Leelavati. Taking advantage of Hiranya’s absence, the

Gods attacked his kingdom. They wanted to eradicate demons in

the interest of world peace and the establishment of human

values. At this point, Sage Narada came and took Leelavati to the

safety of his hermitage.

Narada taught Leelavati at length about Lord Narayana.

Leelavati pretended to listen to Narada by nodding her head, but

inwardly she was worried about her husband’s welfare and

constantly thought of him. However, Leelavati’s child absorbed

Narada’s teachings and began to repeat Om Namo Narayanaya,

even inside the womb! At birth, this child, Prahlada, had great

effulgence and a cheerful smile.

Soon Hiranya returned from Mandara after propitiating Lord

Brahma. He had obtained a boon whereby he couldn’t be killed

by any man or animal, on earth or in the sky, by anything living

or non-living during the day or the night. Hiranya believed that

he had tricked Brahma into granting him immortality by the

peculiar conditions of the boon. He began considering himself

God and forced everyone to adore him by chanting Om Namo

Hiranyakashyapa Namah!


74

Prahlada’s education

Prahlada was old enough to be sent to school. Chanda and

Amarka were the gurus assigned to teach him. They taught him

that only artha (wealth) and kama (desire) were important, not

dharma (righteousness) and moksha (liberation)9.

They also taught that Hiranya was God. Collecting many other

children of demons in their school, Chanda and Amarka taught

them demonic qualities. Day and night, they rained upon them

teachings opposed to Lord Narayana.

Empty brains can be filled with anything. But Prahlada’s heart

was full of contemplation on Narayana. He did not imbibe any

demonic teachings. Still, he pretended to listen, and that made

the gurus happy. After a few days, the gurus took Prahlada to his

father.

Taking Prahlada in his lap with affection, Hiranya asked while

patting his head, “Son, what did the gurus teach you?” Prahlada

said, “Father, I have learnt teachings from the scriptures. I know

the nine kinds of devotion10

: sravanam, keerthanam, Vishnu

smaranam, padasevanam, vandanam, archanam, dasyam,

sakhyam, Atma nivedanam.”

9 Dharma, artha, kama and moksha are the four purusharthas (goals ) of

human life. 10

Sravanam = listening to the glories of the Lord, keertanam = singing His

glories, vishnu smaranam = remembering the Lord, padasevanam =

massaging His Feet, vandanam = saluting Him, archanam =

worshipping Him, dasyam = serving Him, sakhyam = befriending Him,

Atma nivedhanam = total surrender.

Narasimha Avatar

75

Hiranya said, “Indeed, you may reach me by any of these paths.”

“Not you, father. These are meant for reaching Lord Narayana,”

replied Prahlada. Hiding his displeasure, Hiranya asked again,

“Let me hear you summarize the essence of all scriptures in one

sentence.” “Om Namo Narayanaya,” said Prahlada.

Hiranyakashyapa became silent. He turned and glared at the

gurus, who looked at each other in bafflement. They thought,

“This boy is a big danger to us,” and felt afraid for their lives.

Hiranya roared, “Take him away and teach him demonic

qualities!” This was the first time that he didn’t show anger

toward Prahlada directly.

But the gurus were not able to change Prahlada. After a few

months, they brought him to the King again. As before, Prahlada

repeated, “Om Namo Narayanaya” in answer to his father’s

questions. Hiranyakashyapa became furious and threw Prahlada

aside.

He thought, “School is not doing any good to my son. I shall

teach him.” He said, “Son, no Narayana or any other imaginary

being has my powers. The five elements are under my control, as

are the orbits of the Sun and the Moon. I am the undisputed

Master.”

Prahlada burst out laughing, “Father, you have conquered

everything, but not your senses! One who bows to inner enemies

can never subdue external ones. First of all, reduce your ego and

cultivate Love for God. Then your kingdom will grow, and you

will prosper.”


76

Flying into a rage, Hiranya caught Prahlada by his neck and held

him down. “You are teaching ME?” he roared. Despite the best

efforts of gurus, no one could change Prahlada. Teachings learnt

later in life or from others’ experiences can be changed. But the

Lord’s Name was imprinted in Prahlada’s heart at a tender age—

it was impossible to erase it. Realizing that such a boy would

pose danger to his authority in the future, Hiranya decided to kill

his own son!

Prahlada’s travails

Hiranyakashyapa summoned his men and had them stab Prahlada

with their swords. But Prahlada was unshaken by this torture.

“What is this body worth, composed of the five elements? You

are punishing only my body. I’m not related to it. It is only a

garment, to which I have no attachment.

Father! You have body-consciousness, which is the root cause of

‘I’ and ‘mine.’ You trust the perishable body to be permanent

and forget the eternal Atma.” Leelavati could not watch the

atrocities. She fell at her husband’s feet and prayed for him to

stop. Not able to assuage her grief, Hiranyakashyapa instructed

his men to take Prahlada away and kill him elsewhere. Even the

demons did not have the heart to harm the innocent child. But the

King’s command had to be followed. The boy was taken outside

and tied to the ground. Elephants were made to walk over him.

Figure 4: Narasimha Avatar

Source:

vishnu108.deviantart.com -

Narasimha Avatar

79

Why would one without attachment to his body experience any

pain? Moreover, Prahlada believed in Narayana and hence, there

was no question of suffering for him. He remained unharmed.

Then poisonous serpents were brought and let loose on him. The

only words he uttered incessantly were, Om Namo Narayanaya.

Nothing happened to him. They threw him off a cliff, in vain11

.

The demons, along with Chanda and Amarka, returned to the

king and reported the miraculous events. “O King! When we

attack your son, he only called on Narayana. He has no trace of

fear, anger or hatred. With a charming smile, he repeats, Om

Namo Narayanaya. His face shows no pain or sorrow. There is

some unknown Power protecting him. To harm Prahlada is a task

beyond us.”

Hiranyakashyapa now doubted if the demons were carrying out

his orders or lying to him. He decided that the boy be put to

death in front of his eyes! He had a bowl of deadly poison

brought, called Prahlada near and instructed him to drink it.

Smiling all the while and chanting Om Namo Narayanaya,

Prahlada calmly quaffed it. Hiranyakashyapa glared at him,

expecting him to collapse. All the demons watched with bated

breath. But Prahlada didn’t die. Hiranya thought, “Chanda and

11

When the minions of the king hurled their javelins at him, Prahlada

would not wince or utter a cry, but only prayed to Vishnu calling Him,

"Oh Pannagasaayi!" (Oh Lord, resting on the serpent couch!). (Poem).

He was ever smiling. When he was thrust into a blazing fire, he was

calmly glowing in the name of Narayana. When he was pushed into the

sea, he continued to chant the name of Narayana. He was unconcerned

about the deha (body). He was contemplating only the Dehi (Indwelling

Spirit). (SSS Vol.24)


80

Amarka were right. Maybe there is some spirit or ghost in

Prahlada. It cannot be Divine power because only my power is

Divine”! Then he called for experts in mantras and other sciences

to rid Prahlada of the “evil spirit”. (SSB 1995, pp. 134-139)

Prahlada advises his father

A lone Prahlada could attempt to transform only his father. Even

the teachers were good men. But owing to the perverse nature of

the father and his threats, they tried to teach wrong things to

Prahlada. But Prahlada ventured even to teach to the preceptors.

They were so much influenced by Prahlada’s teachings that they

came to Hiranyakashyapa and said: "Oh Lord of the Rakshasas!

Your son is not an ordinary boy. He is endowed with great

qualities. It is not right for you to punish such a child." (SSS

Vol.24)

Nothing seemed to work. Frustrated and dispirited,

Hiranyakashyapa addressed Prahlada, “You say ‘Narayana,

Narayana’ all the time. Where is this Narayana?” He said that

God is present everywhere, as scientists talk about the atom. “Do

not fall into doubt that He is here but not there. Wherever you

look, you will find Him,” he said. Hiranyakashyapa said,

“Really? Is God present everywhere? Fine, show Him to me.”

Prahlada replied, “Father! Steeped in slavery to the senses and in

body-consciousness, you want to see God. It is impossible. You

struggle hard to earn fame and worldly security but you do not

yearn for God. God grants whatever you want. You desire that

your power and fame increase. You live under the dominance of

Narasimha Avatar

81

ego and attachment. As long as the feelings of ‘I’ and ‘Mine’

prevail, it is impossible for you to grasp the Atma principle.”

Even today, men search for God while identifying with the body

and reinforcing their feelings of “I” and “Mine”. They will not

find God, no matter how long they try. The principle of the non-

dual Atma must first be understood. You must offer yourself to

God! Meaning what? All actions must be performed with divine

feelings. In the food he ate, the water he drank, and the

difficulties he underwent, in everything, Prahlada saw only

Narayana, Narayana, Narayana. This divine principle is

unchanging. If you put sugar in coffee, in tea, in water, in

anything, it lends sweetness. In the same way, Prahlada

introduced the sweetness of Narayana into all his actions.

Sweeter than sugar,

Tastier than curd,

More relishing than honey,

Exuding nectarine taste upon repetition,

Such is the Name of the Lord.

“Father! You are mistaking sugar for nectar. But really, even

nectar is tasteless when compared to the sweetness of God’s

Name. This sweetness is not present in anything else. Instead of

repeating such a sweet Name, you spend life feeding your ego.

You are committing crimes against society based on the strength

of Brahma’s boons. Your ego will ruin you completely. You

need humility to attain God. Father! Education without character,

worship without sacrifice, wealth without effort, politics without


82

principles —these sins are the basis for all the misery in the

world.”

“Father, you are a great scientist, but without human values.

Your demonic tendencies show no signs of abating. First, bring

your senses under control. Without control over your senses you

can never perceive the omnipresent Lord.” Prahlada advised his

father in many ways. But no matter how bright a bulb is held in

front of a blind man, he cannot see the brightness. Prahlada

continued, “You do not have the eyes of divine love. You are

blind in wisdom. How do you expect to see God? Your body is

filled with the six enemies: lust, anger, greed, hatred, jealousy

and pride.”

As is the color of the eyeglasses, so is the vision. Prahlada said,

“When your heart is full of anger, lust, jealousy, attachment and

ego, how do you expect to see God? Wherever I look I see

Narayana. Inside, outside, above, below... He is present

everywhere!

“Father! The whole world is like an iron ball being burnt in fire.

Where does this fire reside? The heat is within the ball, outside

it, everywhere. Antar Bahisya Sarvavyaapya Narayanah

Sthitah—Narayana is present inside, outside, everywhere.

This world is similarly engulfed in the fire of jnana. Father, heat

is experienced only by touching. Unless you experience

something, you cannot understand it. Your ignorance is the root

cause of all this confusion. Listen to my words. God is present

wherever you look.” (SSB 1995, pp. 139-141)

Narasimha Avatar

83

But this foolish man, Hiranyakashyapa didn’t leave his stubborn

stand. He subjected his son, Prahlada, to innumerable ordeals

because he was a devotee of Narayana. Prahlada is the supreme

example of the devotee who always centred his thoughts on

Vishnu regardless of whether he was subject to pain or pleasure.

"Namo Narayana" was his response to every ordeal. He was

ceaselessly repeating the names of the Lord without any concern

for the tortures to which he was subjected by the demons deputed

by Hiranyakashyapa.

He was neither afraid nor distressed. Prahlada was fully

conscious that the body composed of the five elements was

perishable while the In-dweller was eternal. Hence he did not

care what happened to the body. All his thoughts were ever

concentrated on God. (SSS Vol.19), 8-10-1986

Prahlada loved Hari (God) and his father Hiranyakashyapa hated

Hari. The father went on arguing and denying the existence of

God, whereas the son went on establishing His existence. (SSS

Vol.25)

The Lord resides not only in the hearts of devotees, but also in

the hearts of the evil-minded. Once, the child Prahlada

approached his mother, Leelavati, and told her, "Mother, there is

only one difference between me, who is a devotee of Hari and

my father, who hates Hari. Ever contemplating on the nectarine

sweetness of the Lord, repeating His name, and constantly

remembering Him, I am immersed in the bliss of love of the

Lord, like one intoxicated. My father, in his hatred of Narayana,

has turned his heart into stone and installed Him in it."


84

Narasimha Avatar

While asserted that God is nowhere, his son Prahlada affirmed

that God is everywhere. As a consequence, God was nowhere for

the father, though He was everywhere for the son. (SSS Vol.18),

28-8-1985.

"Where is God?" asked Hiranyakashyapa. Prahlada replied that

God is omnipresent. "You can find Him wherever you seek

Him." Hiranyakashyapa asked: "Is He in this pillar?" "There is

no place where He is not," said Prahlada. Hiranyakashyapa

smote the pillar with his mace. (SSS Vol.24), 17-3-1991

Out emerged a most terrifying form: Narasimha (Man-Lion)

Avatar. It wasn’t human, it wasn’t animal. The head was a lion’s

but the body, human. Hiranya immediately recalled Brahma’s

boon—“neither by man or by animal.” He told himself that his

death seemed imminent. After fighting with him for some time,

Narasimha pulled Hiranyakashyapa by his hand and laid him

across His thighs.

Hiranya recalled, “I wanted to be killed neither on earth nor in

the sky. Now I am on the thighs of this being, above the ground

and below the sky. I asked for immunity against the living and

the non-living. The nails on this being’s claws are neither living

nor non-living. It is the hour of twilight, neither day nor night.”

Hiranya did not have the sense to remember the name of

Narayana in his last moments. He only kept remembering

Brahma’s boon and how all the conditions had been satisfied.

The tendencies cultivated through our lifetime predominate

during our final moments and form the basis for our next birth.

Narasimha Avatar

85

Not having repeated Narayana’s name during his lifetime,

Hiranyakashyapa wasn’t able to do it at death. Narasimha Avatar

completed His task. (SSB 1995, pp. 142-143)

Prahlada with the Lord

All were terrified by Narasimha’s ferocious form. They shivered

with fright. Prahlada alone gazed at Him with unblinking eyes,

full of tears of joy. Narasimha asked him, “Child, doesn’t My

form frighten you?” Prahlada said, “Lord Narayana, Yat

Bhaavam Thath Bhavati—As is one’s thought, so is Your Form.

Those who think of You as terrible see you as such. To me, You

are the very form of Love and Bliss. Why should I be afraid? All

forms are Yours. I am not looking at this particular name and

form. I am looking at Your Divine Form and repeating your

Divine Name. So I have no fear.”

Hiranyakashyapa’s body was laid on the floor. Prahlada went

close to the body and paid his respects. “For birth and death our

own actions are responsible, not God. Each person reaps his own

happiness and sorrow. My father brought this death upon

himself. This is not God’s doing,” thought Prahlada. No one can

escape the consequences of one’s actions.

You cannot tell what you might experience and when. So be ever

ready. No one is exempt from this vigilance. Even Hiranya's

invincibility was won because of past good deeds. But he could

not enjoy God’s boons because of his wicked actions. In the end,

he was destroyed by the destiny he had carved for himself.

Prahlada prayed for a good afterlife for his father. After

Prahlada’s prayer many gods began arriving there and discussing


86

the events. Before terminating His Avatar as Narasimha, the

Lord asked Prahlada what he wanted. Prahlada said, “O Lord, I

want nothing but You. I should never be distant from You,

although You are everywhere. I must live in You, You must live

in me, and I must experience this unity. I do not have any other

desires. It is meaningless if I waste this life by desiring petty

things.” Then the Lord appeared in His full glory as Narayana

and said, “Prahlada, My child! Children like you are examples to

this world. Now take charge of your father’s kingdom. Teach

human values to these demons and ensure that they come closer

to Me.” (SSB 1995, pp. 143-144)

The inner meaning of Narasimha Avatar

There is the inner meaning of the story of Prahlada. The

distinction between a human and a demon arises only from

qualities. Demons do not have any peculiar physical traits as

portrayed in cinemas and books. They are humans also. It is only

by qualities that a human becomes a demon. In the Bhagavatham

there is a nice example. Krishna was God Himself. His parents,

Devaki and Vasudeva, were true humans. And Devaki’s brother,

Kamsa, was a demon. Thus, all three categories—divine, human

and demon—can exist even within the same family! Kamsa was

a demon because of his anger and cruelty. Devaki and Vasudeva

were humans for their kindness and compassion. Possessing

Divine traits, which are beyond all attributes, Krishna was God.

The Lord told Prahlada, “I’m keeping you here so that you

transform these demons into humans and enable them to

recognize Divinity.” Prahlada said, “Lord, please don’t give me

Narasimha Avatar

87

this responsibility. I want only You, nothing else. All these tasks

are Yours.” He fell at the Lord’s feet and pleaded repeatedly.

But we must act as per the time, place and situation in which

God places us. It is impossible for anyone to disobey God.

The Lord called Prahlada near and took him on His lap. Holding

him close, He said, “Child! Do you want more than THIS? This

is the highest blessing—There is nothing greater than seeing Me,

touching Me, talking to Me. These are the means to liberation.

Think of these moments ceaselessly and rule the world. Follow

the divine command,” instructed the Lord as He disappeared.

The Lord departed quickly, lest Prahlada ask more desires!

No one has the “knack” that God has! He acts in a very guarded

and cautious manner. He takes the middle path—He doesn’t hurt

anyone nor inconvenience Himself! If the Lord remained there

longer, Prahlada might have asked Him something else. Without

giving that chance, the Lord disappeared promptly! Prahlada

ruled the kingdom, all the while chanting Om Namo

Narayanaya.

Everything is divine Will

In this manner the son was a highly purified soul even though the

father was a demon. Although born to a demonic father, Prahlada

had an element of Divinity. But what about his children?

Prahlada’s children inherited his father’s qualities. Prahlada’s

son, Virochana, was a hater of God, like Hiranyakashyapa.

Recognize these connections between father and son. These


88

relations are based not on chance, but on qualities. This is Divine

Will. Everything is Divine Will.

Good, bad, everything is God’s Will. We should not differentiate

between good and bad. People believe that good events are

God’s Will and unfortunate ones are not. In this world no one

eats only sweet food or only bitter food. Everyone eats both

sweet and bitter food. In other words, everyone experiences both

good and bad. If we inquire, bitter experiences are necessary!

Only then can we appreciate the value of peace, contentment and

bliss. Difficulties and joy go together. No one can separate them.

Happiness doesn’t exist alone anywhere.

Happiness results when difficulties are transcended. A baby

gradually becomes a grandparent. But the two are not different.

Similarly, the good in us can turn bad and the bad can become

good. We should experience the unity of both. That which makes

us understand this unity is our Divinity. When we distance

ourselves from Divinity, we deteriorate to demonic and animal

states.

Attachment causes animal qualities

To keep demonic and animal tendencies at bay we must limit

attachment and pride. More attachment means more animal

qualities. What is animal nature? The loss of discrimination.

Even mistakes are perceived as good deeds when one is blinded

by attachment. This was the case with Dhritarashtra. He knew

that Duryodhana’s actions were sins. But his fatherly attachment

repeatedly forgave those sins. As a result, his entire family

perished.

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89

No doubt, attachment is necessary, but only within limits. Yes,

you may have attachment in certain relations. You may look

after your wife and children with care. But while engaged in such

duties, the easiest path is to perceive everything as belonging to

God. All your actions must be done with this feeling of Divinity.

Then your actions will become pleasing to God and earn His

love.

The Divine Name

Proceeding on the Divine path in this manner, become like

Prahlada and strive for the welfare of your family, country, and

the whole world. Even if you do not have Prahlada’s ideal

qualities, at least never forget God’s Name. Whatever difficulties

you may encounter, remember God’s name ceaselessly. No

matter how foolish or demonic a person, it is easy to bring the

Lord’s name to one’s lips during difficulties. When you see

something strange or fearful, you exclaim, “O My God!” This is

a reflex action, done without premeditation. You don’t say

“God” but “My God”. This spiritual feeling is present even in a

foolish or wicked person. He may appear to be an atheist, but

still he refers to God as “My God”! He admits the truth! So

follow the natural discipline of chanting the Lord’s Name. No

matter what difficulties you encounter, even if ridiculed, never

forget God’s Name. Prahlada respected his father but disputed

with him about the Truth when necessary. You may also explain

your faith to your parents, but never yield to pressure from

anyone and change your attitude. Faith in God is our life-breath.

The Bhagavatham lays special emphasis on the constant

remembrance of the Name of the Lord. (SSB 1995, pp. 144-149)


90

Combination of animal and human nature

Out came the Lord in the form of the Narasimha Avatar--half-

man, half lion. It is a combination of the human and the animal.

All human beings today are east in the same mould: a

combination of animal and human nature. Hiranyakashyapa was

a hater of Hari and hence the form of Lord Narasimha appeared

dreadful to him. But Prahlada was a great devotee. Hence the

Lord appeared to him as full of love. Although the form was the

same, it inspired fear in one and love in another. Wherefrom did

Narasimha emerge? From a pillar. What does this pillar signify?

Our body itself is like a pillar. When the body-consciousness is

shattered, the Divine emerges from it. When the coconut shell is

broken, the pure copra within it is seen. As long as the coconut is

not broken, you cannot get at the copra.

You must look at the deha (body) as the residence of the Dehi

(Indwelling Spirit). God does not reside at any distant place. He

is within your body He is the Hridayavaasi (resident of your

heart). Krishna responded to Draupadi's call the moment she

appealed to Him as the Indweller in her heart.

To get at the Lord in the shortest possible time, it is necessary to

address an appeal to the right place. Once Narada asked Vishnu

which is the place to which he should address his appeal to get at

the Lord soonest. The Lord said: "Wherever my devotees sing

my praise, I am there." The Lord dwells in our hearts. They must

be kept pure and holy then the heart becomes heaven itself, filled

with joy. Heaven and hell are not elsewhere. When you are

happy, that is heaven. When you are miserable, that is hell. If

you wish to experience joy, fill your mind with thoughts of God.

Narasimha Avatar

91

Where there is God, there is bliss. This Divine bliss is described

in many ways, but it is one and the same thing. Likewise, God is

called by different names according to the context and the role

played by the Divine. It is the one Supreme Who is worshipped

in different names.

Today when you are celebrating the advent of the New Year, you

have to fill your minds with the name of the Lord. There is no

greater joy on earth than acting up to the injunctions of the Lord.

All troubles arise when you act against the commands of the

Lord. (SSS Vol.24), 17-3-1991

Live in faith to experience happiness

The Lord, who dwelt in the heart of Prahlada, who loved

Narayana, and the Lord who was in the heart of

Hiranyakashyapa, who hated Narayana, was one and the same.

Drinking deep the nectar of Divine Love, Prahlada quenched his

heart's thirst and found bliss. Installing the Lord in his stony

heart, Hiranyakashyapa was unable to allay his burning thirst and

experienced endless worries.

Man has to live in faith to experience happiness. Where there is

happiness there is peace. Realising that the Divine is

omnipresent, the devotees make their lives sublime by singing

the glories of the Lord and ever dwelling on His name.

The Divine is present everywhere and in everything. Prahlada

declared in the Bhagavatha:

"There is no room for the suspicion that the Lord is here

and not there. He can be found wherever He is sought,


92

because He is immanent in everything in the universe.

(SSS Vol.19), 15-9-1986

One returns to the place from which he came

On one occasion Prahlada's father, Hiranyakashyapa went to his

mother to console her on the death of Hiranyaksha

(Hiranyakashyapa's elder brother). The mother was wailing over

the corpse of her son. Hiranyakashyapa told his mother: "Mother,

this whole world is transient. Every being is a traveller in this

world of Karma and after completing one's pilgrimage, one

returns to the place from which he came. Such being the case,

why do you grieve? Moreover, my elder brother, who hated Hari,

was slain by Him. That is his good fortune. He did not die at the

hands of some ordinary person. The Creator became his

destroyer. The one who created him also punished him. How

fortunate was my brother! I am praying for a similar end for

myself." On hearing these words, the mother was happy and

declared, "Be it so." Hiranyakashyapa was killed by Hari and

thereby his wish was fulfilled. This episode indicates how God is

realised even through hatred and abuse of the Divine. (SSS

Vol.25), 9 Sep 1992

93

Vamana Avatar

Story of the Hero behind the Onam festival

Virochana was the son of the great devotee Prahlada. He was,

however, different from his father. He was a staunch materialist.

He followed the hedonistic philosophy of Charvaka. Emperor

Bali, who was the soul of goodness and purity, was Virochana’s

son. He looked after the welfare of his people as if they were his

own children. He earned the love and esteem of his citizens,

whom he regarded as limbs of his own body. The people

enshrined Bali in their hearts. There was complete harmony

between the people and the ruler. (SSS Vol.19), 15-9-1986

Emperor Bali was the soul of goodness

Bali was the grandson of Prahlada, who was the son of

Hiranyakashyapa. While Prahlada’s father, Hiranyakashyapa was

a hater of Hari, Bali worshipped Hari. Bali was ruling over his

realm righteously. He loved his subjects as his own children. The

land enjoyed plenty and peace. "As is the king so are the

subjects" is an old saying. The ancients always prayed for

righteous rulers. Emperor Manu laid down three prescriptions.

They are "Bhadhram Pashyanthu" (See what is good), "Bhadram

Shrunvanthu" (Listen to what is good), "Bhadram Kurvanthu"

(Do what is good). These are the life-breath of Dharma

(righteous conduct). It is not enough for us merely to say "See


94

good." These injunctions have to be observed. If these are not

observed, righteousness will cease to exist. Emperor Bali

practised these three precepts and inspired. He used to treat his

subjects as his own family members and provide several

conveniences for their happy and comfortable living. He used to

develop sacred feelings among the people and (SSS Vol.42)

his people to observe them. (SSS Vol.25), 9 Sep 1992

Bali was engaged in the glorification of God and in the material

and spiritual uplift of his subjects. There was no trace of poverty

or iii health in his empire. Every home was lit with joy; every

day was festive occasion. (SSS Vol.18), 28-8-1985.

Emperor Bali was a great renunciant. He earned great name and

fame for his noble quality of charity. He used to readily give

away whatever was asked by others. (SSS Vol.41)

The Vamana Avatar

Kashyapa, a great devotee of the Lord had completely

surrendered himself at the Lotus Feet and was totally lost in

divine bliss. One day, his wife, Aditi, approached him and

advised him, “My dear! We do not have children. You have

surrendered everything of yours to the Lord. Why don’t you pray

to Him to bless us with a child?” Vamana was born to Sage

Kashyapa, in fulfilment of the boon granted by Lord Vishnu to

him.

Emperor Bali, in Krita Yuga, performed many yajnas. After

completion of one hundred and seven yajnas, he made

arrangements for performing the one hundred and eighth yajna

Vaman Avatar

95

known as Viswajit12

13

which would propitiate the Gods so much

that, with their blessings, he could extend his beneficent rule

over the entire world. (SSS Vol.18), 28-8-1985.

The Devas propose: The Lord disposes

This provoked the apprehension of Indra and the Devas14

. (SSS

Vol.19), 15-9-1986 Bali wanted to ensure peace and prosperity

for the entire world under his beneficent reign and commenced

the Viswajit Yaga for this purpose. The Devas became

apprehensive and jealous when Bali was performing this yaga.

They approached Lord Narayana and prayed to Him: "Bali, who

is Rakshasa by birth, is attempting to bring the whole Universe

under his sway by performing the Viswajit Yaga. You must save

the world from this danger (of the whole world coming under the

rule of Rakshasas), by diverting his mind from this course.

Man proposes, but God disposes. The Lord, who knew the

greatness of Bali, his noble qualities and his devotion to God,

12

conquest of the Universe 13

SSS Vol.37, p. 200 14

There have always been in all ages men who are envious of or

antagonistic to those who are prosperous, eminent or extremely good.

The latter have had to face troubles from such envious persons. Rama

was subject to many hardships from evil-minded persons. Harischandra

suffered many ordeals from a Rishi. The Pandavas, who were the very

embodiment of dharma, had to endure numerous troubles caused by the

envious Kauravas. Jesus, who was the personification of self-sacrifice,

was a victim of the hatred of those who were envious of his popularity

and resented his teachings. The Prophet Mohammed had to flee from

Mecca because of the enmity of some people who were opposed to his

message. (SSS Vol.19), 15-9-1986


96

formally acceded to the Devas' prayers but decided to confer the

highest blessings on Bali. (SSS Vol.19), 15-9-1986

Several people gathered to witness that event. Emperor Bali

performed the Yajna on a grand scale by donating land and

money to several people and gave away gifts to a number of

people on the occasion. During the Yajna, his family members

were also seated on the Yajna Vedika along with him. (SSS

Vol.42)

While everyone was watching the grand spectacle, a handsome

boy entered the Yajnasala holding a small umbrella made of

Palmira leaves. As He was approaching the altar, Emperor Bali’s

daughter Ratnamala saw Him. She was captivated by the beauty

and effulgence of that charming young boy. Immediately, she

was lost in deep contemplation, thinking, “How fortunate it

would be if I had a child like Him!” The boy went straight to the

altar. (SSS Vol.42)

Emperor Bali received the great Vamana and enquired, “Swami,

what brought you here? What can I do for you?” Vamana replied

that he did not need anything like money or grains and that he

would be content to have just three footstep length of land. Bali

was surprised at Vamana’s request, since even to bury a dead

body six feet length of land was required. He therefore requested

Vamana to ask for something more. But Vamana replied, “If you

give Me three steps length of land, that would be enough.”

Emperor Bali immediately promised to give Him three steps of

land as requested. (SSS Vol.41, pp. 190-191)

Vaman Avatar

97

In the meanwhile, Emperor Bali’s preceptor Sukracharya came

there and tried to dissuade Bali from giving this gift of charity.

He advised Bali, “Please do not give anything in charity to this

short Brahmin, much less the three paces of land. Do not

underestimate him. He is not an ordinary Brahmin. He is an

avatar of Vishnu. He is born to Sage Kashyapa, in fulfilment of

the boon granted by Lord Vishnu to him.”

But Emperor Bali did not pay heed to the advice of his preceptor.

He asked Lord Vamana, “Sir, What can I do for you?” Vamana

replied, “Oh King! I do not need anything. Just give me three

paces of land.” Sukracharya again pleaded with Bali, “Oh King!

You consider this person as an ordinary Brahmin. No. No. He is

capable of filling the entire universe. It is not wise on your part

to grant his request.” (SSS Vol.37, pp. 200-202)

Bali rejected the advice of his preceptor, Sukracharya, when the

latter opposed the grant of three feet of land to Vamana on the

ground that Vamana was Lord Vishnu Himself and that offering

the gift that He sought would result in the ruin of Bali. Bali

declared: "When the Lord Himself has come seeking a gift from

me, what greater good can happen to me than that of being the

donor, with the Lord as the recipient?" (SSS Vol.20)

Emperor Bali turned down his advice saying that he could not go

back on his promise, as it was a great sin not to stand by one’s

word15

. He said, “I gave a word to this Brahmin boy. I am

15

In those days, people considered death preferable to going back on one’s

word. But today in Kali Yuga, people make promises and break them at


98

prepared to face any eventuality in fulfilling my promise. I will

offer the fruits of all the yajnas I have performed, including the

one I am now performing to this Brahmin boy. So saying, he put

the garland of the fruits of 108 yajnas performed by him round

the neck of Vamana and prostrated before him. (SSS Vol.37, pp.

200-202)

Realising that Bali would not heed his advice, Sukracharya

resorted to a device to block the gift Bali was about to make, by

turning into an insect and filling the mouth of the vessel through

which water was to be poured by Bali while making the gift.

Vamana, who was aware of this stratagem, cleared the block by

pricking the mouth of the vessel with a poker. As a result

Sukracharya lost one of his eyes. (SSS Vol.20), 5-9-1987

Vamana covered the entire land (earth) given in charity by Bali

under one foot. He grew in size and filled the entire universe

(sky) with his second foot. There was no further space to put his

third foot. Then Sukracharya said, “Oh emperor! You did not pay

heed to my advice. You underestimated this Brahmin boy and

got yourself tricked by his innocent looks.” (SSS Vol.37, pp.

200-202)

He enquired from Emperor Bali as to where He could set His

third step, so that He might leave the place immediately.

Emperor Bali was nonplussed at the developments. (SSS Vol.41,

p. 191)

will. Emperor Bali was of pure heart. Once a promise was made, he

fulfilled it, come what may!

Vaman Avatar

99

Bali knelt before the Lord and said: "Oh Lord! What can I offer

you except the body and heart which you have given to me?16

(SSS Vol.19), 15-9-1986

“Swami, I have now only my head. Kindly keep your foot on my

head.” So saying, he removed the crown and offered his head.

Lord Vamana then kept His foot on Emperor Bali’s head and

pushed him down to the nether world. (SSS Vol.41, p. 191)

Vamana received the offering of Emperor Bali and praised his

large-heartedness and blessed him. Vamana was short in stature,

but he could fill the entire universe. Being an avatar, He was

aprameya (beyond all limitations, indescribable and

immeasurable). Human beings have limitations, but not an

avatar. (SSS Vol.37, pp. 200-202)

Vamana's boon to Emperor Bali

Seeing the anguish of his loving people at this turn of events at

the Yajna, Bali made one request to the Lord before he was sent

to his heavenly abode by the Lord's third step. He said: "Oh

Lord! I am indeed happy that I have been sanctified- by your

divine feet and achieved the bliss of liberation. I do not,

however, wish to leave my loving people in the agony that they

are feeling. (SSS Vol.19) 15-9-1986

Emperor Bali made one request to Vamana. "O Lord, my virtues

are not very important. The devotion of my people is of great

importance. I could be a great ruler because of the good qualities

16

Bali was thus the supreme embodiment of self-sacrifice, who did not hesitate to offer everything he had to the Lord. (SSS Vol.19), 15-9-1986


100

of my subjects. It is only when the goodness of the subjects and

righteousness of the ruler are both present that there is real

fulfilment. Lord Narayana, it is not enough if you give salvation

to me alone. My subjects are responsible for making me what I

am. You must bless my people also." Bali appealed to the Lord

to permit him to visit his people once a year. (SSS Vol.25), 9 Sep

1992

Please allow me once a year, in the month of Sravan, during the

consolation of Sravana, to visit my people." He asked for this

boon out of his boundless love for his people. The Lord granted

this boon. (SSS Vol.19) 15-9-1986

Onam Festival

The Kerala people observe this day as a festival day in the belief

that on this day Bali visits their homes and blesses them. (SSS

Vol.25), 9 Sep 1992

The Onam festival signifies the enormous love Bali had for the

people of his realm. On Onam day, all the people of Kerala rise

early in the morning, take a purifactory bath, put on new clothes,

prepare a variety of delicious dishes, spread them on a plantain

leaf and offer them first to Emperor Bali as a pious oblation.

Then they celebrate the Onam festival in the company of their

kith and kin and friends with great rejoicing. The new clothes

worn on Onam day are known as "Onakkodi." This name has a

special significance. It refers not merely to the new clothes worn

by Keralites, but to the new body which Emperor Bali acquired

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101

on that day. Bali, who appears on that day from the netherworld,

is considered as appearing in the new garb of love of the people

for whose sake he was coming. (SSS Vol.19) 15-9-1986

The inner secret of the spiritual process

The manner in which the Atmic Principle operates has to be

properly understood. It appears as if many bad, sinful and

unrighteous persons in the world secure liberation while many

good devotees appear to be suffering from many difficulties and

troubles. These things, however, should not be viewed purely

from the external point of view. The inner secret of the spiritual

process should be understood. It was to give such an inner

spiritual experience to Emperor Bali that the Lord assumed the

form of Vamana and came to him.

Why the Lord incarnated

The Lord had incarnated to bless Bali, not to destroy him. So,

when He had measured the earth with one stride and the sky with

the second, He placed his foot on Bali's head and accepted the

Emperor as the third foot of ground. That foot released Bali from

the recurrent cycle of birth and death. (SSS Vol.18), 28-8-1985.

Vamana did so only with a view to crush the ego of Emperor

Bali. In fact, Emperor Bali was a man of righteousness and great

charitable disposition. He was proud of these qualities and had

developed ego. Vamana therefore decided to crush his ego.

Emperor Bali’s subjects were greatly distressed that they had lost

a great emperor. (SSS Vol.41, p. 191)


102

Emperor Bali's gift to Vamana

Vamana sought from Emperor Bali three footsteps of land. What

is the reason for the Lord appearing as a dwarf before Bali? This

shows that however mighty a person may be, when he appears as

a supplicant he gets diminished in stature. When one stretches

his palm for an offering he becomes small. The giver of gifts

acquires a high stature. Bali realised the greatness of his status as

a giver. He rejoiced over his good fortune.

After the Lord had used two footsteps to measure the earth and

the firmament, Bali prayed to the Lord to place his foot upon his

head for the third footstep. What is the inner meaning of this

action? As the Lord had measured the entire earth with one

footstep it meant that the place occupied by Bali was also

covered by the first step. What separate claim could he make

regarding his head? The inner significance of this should be

understood. By measuring the earth the Lord has covered the

earthly realm. By His second step He had covered the heavenly

realm.

By placing his foot on the head of Bali, the Lord covered

Manorajyam (the realm of the mind). This indicates that the Lord

accepted and received from Bali the kingdom of his mind. (SSS

Vol.25), 9 Sep 1992

Vamana confers liberating glory to Bali

The mind is at the root of this phenomenal world. The mind is

the cause of both bondage and liberation for men. It is only when

one is free from the trammels of the mind that he obtains true

Moksha (liberation). Vamana conferred liberation on Bali by

Figure 5:Vamana as Trivikrama, depicted having three legs,

one on the earth, a second raised in the heavens and a third

on Bali's head.

Dwarf Incarnation of Vishnu (Vamana- Trivikrama), Painting;

Watercolor, Opaque watercolor on paper, 11 5/8 x 9 3/4 in.

(29.53 x 24.8 cm) Made in: Nepal Gift of Ann Rohrer

(M.84.58.1)

19th century

This is a file from the Wikimedia Commons. Information from

its description page there is shown below. Commons is a

freely licensed media file repository

Vaman Avatar

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freeing him from his bondage to the mind. It should be realised

that Vamana did not come to Bali just to seek a gift. He came to

Bali to liberate him. He came to Bali as a protector. He sought to

make Bali an ideal example to the world. For what reason? Bali

was the very embodiment of righteousness. He was a just ruler.

In looking after the welfare of his subjects, he was exemplary.

He excelled also in his generosity and his adoration of the

Divine. He was steadfast in his faith. The advent of Vamana was

intended to glorify Bali and make him an ideal example to the

world. (SSS Vol.25), 9 Sep 1992

Bali's example of the spirit of sacrifice

Whatever you enjoy through renunciation will become a kind of

yoga. Self-conceit in the performance of actions and attachment

to the fruits of one's actions have both to be given up. There

should be no sense of egoism in doing one's work. "This is my

work. I alone am entitled to its fruits" this attitude should be

given up. If you plant a tree, what guarantee do you have that

you will live to enjoy its fruits? Your progeny may enjoy the

fruits. Your duty is to do your allotted work. Karthavyam yogam

Uchyathe ("Doing one's duty is yoga"). Emperor Bali stands out

as an example of purity and sacrifice.

One must be prepared to make any offering to God, including

one's life itself. Such was the greatness of Emperor Bali. He was

prepared to make any kind of sacrifice for God. He lacked

nothing in the world--wealth, power, position. But all these he

was ready to give up to honour his word. It is rare to find persons

who have everything and still have the spirit of sacrifice. The


106

affluent are seldom generous. Often they are mean and greedy.

(SSS Vol.20), 5-9-1987

Atmanivedanam (Or Atmaarpanam) (Surrender of the self):

Emperor Bali, the grandson of Prahlada, was an example of a

devotee who completely surrendered to the Lord, offered

everything he possessed to the Lord and thereby sanctified his

life. He was totally dedicated in his devotion to the Lord. He was

prepared to offer his head to the Lord and go down to the nether-

world. No sacrifice was too great for him to win the Lord’s

grace. When has guru, Sukracharya, advised him to go back on

the gift he had promised to Vamana, Bali rejected the advice,

declaring that his life, his body and all that he had belonged to

the Lord. (SSS Vol.19), 8-10-1986

The mystery of Lord's creation

Prahlada was the son of Hiranyakashyapa. The father was the

avowed enemy of Hari. The son was the steadfast devotee of

Hari. Virochana was the son of Prahlada. To a great devotee like

Prahlada, a wicked son like Virochana was born. Bali was the

son of Virochana. Bali was a great devotee of the Lord. Such is

the mystery of the Lord's creation, its inexplicable wonders. The

stories of the Lord are filled with a myriad marvels, which are as

indescribable as they are countless. A wicked man having a

virtuous son and a virtuous person giving birth to a wicked son

are phenomena which are not without reason, though the

explanation may not be apparent. In the Divine plan nothing

happens without a proper reason. The universe cannot function

for a moment without the impulse of the Divine. Sri Krishna

declared in the Gita "Oh Arjuna! there is nothing in the world

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107

that I need. But nevertheless I am active." If the Lord is not

active, the cosmos will perish. Not understanding this truth, the

ignorant indulge in futile speculation and controversy. (SSS

Vol.22), 12-9-1989.

Inner significance of Onam festival

There is, however a significance for the Onam festival. Onam

means wearing new clothes. But is it enough to wear new

clothes? The word Vastra not only means cloth but also means

the heart. Therefore, the significance of wearing new clothes is

that one should make the heart new by getting rid of all bad

thoughts and feelings.

Today in Kerala every home is cleaned and a festoon of green

leaves is hung over the front door and the trunks of plantain trees

are put up in front of each house. The significance of this

observance is that both the external dwelling and the internal

heart should be kept clean and pure, because God dwells both

inside and outside of everything in the world. The real purpose of

our festivals is that they should be an occasion for purifying our

heart and getting rid of selfishness. There is also a scientific

significance of having festoons of green leaves at the entrance of

houses and the use of cow-dung for cleaning the floors inside

and outside houses.

The sweet preparations made from bananas by Keralites on

festive occasions has special dietetic properties, besides being

tasty. (SSS Vol.25), 9 Sep 1992


108

When Bali gave away his entire kingdom to Vamana as a gift,

the people felt intensely unhappy over the absence of such a

beloved ruler. It was to make them happy that Bali got

permission from Vamana to return to the world once every year

to see the people and rejoice in their happiness. Onam is the day

when Bali is believed to honour his pledge to the people and

when people show their love and reverence to a great, benevolent

and righteous ruler.

King Bali was an ideal ruler

There is no real ground for any man to feel inflated about

himself. When the Lord's feet, eyes, head and hands are

everywhere and everything in the Cosmos is permeated by the

Divine, how can any man feel proud about his possessions or

achievements? He is only an instrument of the Divine. Man

should strive to recognise the Unity that underlies the apparent

diversity which he sees everywhere. Prahlada saw divinity in

everything. 'He realised that the Divine pervades everything

inside and outside.

Growth of selfishness among rulers and public

In ancient days, there was immense mutual love and regard

between the rulers and the people. Today such relations do not

exist. The people are wasting their lives in selfish pursuits. The

rulers, for their part, are also occupied with their own selfish

ambitions and desires and are concerned only about achieving or

retaining power and position. Selfishness has grown extensively

both among rulers and the public. Unless this process is reversed,

man cannot find peace or happiness. There should be control

over desires. Peace will grow in proportion to the limitation on

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desires. All man's worries, difficulties and problems increase

with the growth of desires.

Man is the architect of his own happiness or misery. Only good

actions can produce good results. When the individual is good,

the family is good. When families are good, the society is

reformed. When society improves, the nation improves. When

the nations improve, the world is transformed. Hence, the

transformation must begin with the individual. How can this

transformation be brought about? There are two impurities in

man which have to be cast out: Selfishness and Conceit. But that

is not enough. Pure qualities like love, forbearance and

compassion have to be imbibed. Life has to be divinised. What is

the kind of existence people lead today? They are engaged in

talking ill of others. They indulge in carping criticism. They are

filled with envy. They gloat over trivial achievements.

They speak one thing and act in a contrary way. This type of

behaviour dehumanises them. There should be unity in thought,

word and deed. We are witnessing today the unchecked growth

of selfishness all around. This evil has struck deep roots, growing

from generation to generation. There must be total eradication of

this selfishness. Real peace can be secured only by renunciation

and sacrifice. There is supreme joy in giving. In renunciation lies

the elimination of fear. As long as desires remain, fear and

insecurity will dog us. Enquire into the joy that is to be derived

from sacrifice and the grief that is the ultimate outcome of

sensuous pleasures.


110

Ideal relations between the ruler and people

Because Bali stood out as an ideal renunciant, he achieved

undying fame. Prahlada and Bali belonged to the lineage of the

Asuras. But both were great devotees of God. Their lives are an

example to all mankind.

There is a story to illustrate the ideal relations between the ruler

and the ruled. There was a king who was being anointed by the

queen before he took an oil bath. While the queen was applying

oil to the king's head, the king noticed in the mirror that the

queen was in tears. He asked her the reason for her shedding

tears. The queen said that while applying oil she had noticed

some grey hairs on the king's head and the thought that the king

was getting old had made her sad. That very moment the king

also felt that he had enjoyed royal pleasures long enough and it

was high time he repaired to a forest to devote himself to the

matters of the Spirit. The king and queen summoned the

ministers, entrusted the reins of the government to them and

betook themselves to a forest to lead the life of ascetics. When

the people heard about the decision of the royal couple, they felt

that they could not live away from such noble rulers and decided

to go to the forest en masse.

They approached the king and prayed to him: “Why have you

given up the kingdom? Is it because of any lapses on our part?"

The king told them: "I have ruled the kingdom long enough.

Now that I am old, I wish to devote the rest of my life to the

thoughts of God." On hearing these words, the entire people

wailed in anguish. They decided to perform penance in the

forest.

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Queen's selfless concern for the people

Brahma appeared before them and asked them what they wanted.

As they were utterly unselfish, they prayed to Brahma to give

their king a long life. Brahma granted their prayer. The people

went in joy to the king and said that Brahma had granted him a

long life and therefore he should return to the kingdom to rule

over it for many years.

The king started to go back to the capital. But the queen declined

to accompany him. She said she would continue to stay in the

forest. The people mistook the reason for the queen's decision.

They thought perhaps the queen was angry because they had

prayed only for the long life of the king and not for the queen.

The queen was cast in a different mould. She was not concerned

about herself. She performed a severe penance. Brahma appeared

before her and asked what she wanted. She asked: "Is it true that

you have granted the king a long life? Of what use is it, if the

king alone has a long life, while the subjects are short-lived? I

pray you should grant a long life to the people also." Brahma was

so pleased with her selfless concern for the people that he

granted long life to the people and the queen also. (SSS Vol.20),

5-9-1987

Kerala is the Land of three Avatars

Bali was a great devotee. He identified his well-being with the

welfare of his subjects and was an exemplary ruler. He

considered the people as limbs of his own body. The people also

regarded him as the heart of the body of citizenry. In Bali's realm

poverty and want were unknown. The country enjoyed prosperity

through timely rains and good harvests. Even today Kerala is a


112

land of luscious vegetation enjoying the bounties of nature.

Because it was such a sacred region, it witnessed three Avatars

of the Divine: the Varaha Avatar (in which Lord took the form

of a boar to destroy Hiranyaksha), the Narasimha Avatar (for the

protection of Prahlada) and the Vamana Avatar (for conferring

immortal glory on Bali). It is significant that all the three avatars

were concerned with redeeming members belonging to the same

lineage: Hiranyaksha, Hiranyakashyapa, Prahlada and Bali

(Prahlada's grandson).

113

Parasurama Avatar

Figure 6: Parasurama

Parasurama is the sixth avatar of Vishnu and belongs to the

Treta yuga, and is the son of a Brahmin father Jamadagni and

mother Renuka. He is considered one of the seven immortal

(Chiranjeevi) human. He received an axe after undertaking a

terrible penance to please Shiva, from whom he learned the


methods of warfare and other skills. He fought back the

advancing seas thus saving the lands of Konkan and Malabar.

The coastal area of Kerala State along with the Konkan region,

which is the coastal region of Karnataka, Goa and Maharashtra

States, is also sometimes called Parasurama Kshetra

(Parasurama's country). Parasurama is said to be a

Brahmakshatriya ("warrior Brahman"), the first warrior saint.

Shri Parasurama is worshiped as a Founder (Mool Purush) of

Chitpavan and Daivadnya Brahmin Communities.

Parashu means axe in Sanskrit, hence the name Parasurama

literally means 'Rama with the axe'. He is also known as

Parasurama, Bhṛgupati, Bhargava, Bhargava Rama, and

Jamdagni (Sanskrit: jamdagni as Jamdagni's son).

- From Wikipedia, the free encyclopaedia

How Kerala acquired the name Parasurama

Kshetra

Kerala is a land that has won the love of the Lord in a special

way. In olden days, it was noted for its devotion and godliness.

Kerala is also known as Parasurama Kshetra---the sacred land of

Parasurama. How did it acquire that name? Parasurama is one of

the avatars of Vishnu. When Parasurama's father (Jamadagni)

was beheaded by a Kshatriya king, his mother Renuka, cried in

anguish: "Rama! Rama!" Parasurama, who was away from the

ashram, could ethereally hear the cries of his mother from afar

Parasurama Avatar

115

and rushed home. He counted that his mother had called his

name twenty one times. On reaching the ashram he saw his

father's head severed from the body. The horrible crime had been

committed by Kartavirya's sons. Parasurama took a vow to wage

war against the vile Kshatriya rulers twenty one times and end

their rule all over the earth.

Parasurama accomplished his mission by defeating the Kshatriya

kings twenty one times and came to his ashram to pray to his

ancestors for restoring his father's life. The sage Bharadwaja, to

whose gotra Jamadagni belonged, appeared before Parasurama

and restored Jamadagni to life by placing the head and body

together.

After this, Parasurama felt that the purpose of his advent had

been achieved and as he had no desire to be a ruler, he made a

gift of all the territories he had conquered to the Sage Kashyapa.

He felt that having given away everything, it would not be right

for him to remain on the land he had gifted. He decided to

reclaim land from the sea and settle down on that territory for the

rest of his life. It is this area that is known as Parasurama

Kshetra--also known as Kerala17

. He performed penance on a

mountain called Mahesa, which is situated in Kerala. (SSS Vol.19

p.155-156)

17

Land of three Avatars of Vishnu

Kerala is a region which is hallowed by the advent of three Avatars of

Vishnu Narasimha, Vamana and Parasurama. Siddhashram is a sacred

place in Kerala.

The day when devotees hail

the Lord with adoration;

The day when people fraternise with

the poor and the distressed;

When servants of the Lord are

treated to a pleasing feast;

When the great ones come and relate

the glories of the Lord;

That day alone is a sacred and

memorable day;

All others are days of mourning.

-Bhagawan Sri Sathya Sai Baba

117

Rama Avatar

Rama Avatar - Consequences of Karma:

In this world, for all the good and bad, our own actions are

responsible. The cause for your birth is your own karma.

Whether you do good or bad, all that makes you take birth again

and again and experience the consequences of your own karma.

Our dharma, the Hindu dharma, is one which has faith in the

doctrines of karma, of rebirth, and of the characteristics of an

Avatar. Of all the faiths in the world, Hindu dharma alone

accepts all these three doctrines.

In this context of believing that one’s karma is responsible for

one’s rebirth, you might get a doubt as to what karma God

should have performed to be born as a human being. Just as for

man’s birth, his good and bad karma is responsible; so also for

God to take birth as a human being, there have to be good and

bad circumstances. There is an important distinction that is to be

noted here. If man has done good or bad, the consequences will

apply only to him. The aspect of Avatar is not exactly like that.

The bad work done by bad people and the good work done by

good people are both causes for an Avatar, God coming in the

human form. This will become very evident to us in the story of


Narasimha Avatar. The good karma18

of Prahlada and the bad

karma19

of Hiranyakashyapa are both responsible for Narayana’s

appearing in the form of Narasimha. In the same manner, for

every Avatar, there is some reason. The Lord takes a human

form for the karma done by others. He takes such a form out of

His own free will.

For the Avatar of Rama, there are several reasons. When the war

between the Devas and rakshasas was going on, the rakshasas

sought refuge from the wife of Maharishi Bhrigu. Then she was

of some help to the rakshasas. Because she willingly helped

them to some extent, the rakshasas were saved. When Narayana

came to know of this situation, Narayana went to the wife of the

maharishi in anger and killed her by cutting her head off. Then

Bhrigu was suffering because of separation from his wife, who

was killed. Bhrigu cursed Lord Narayan “May you suffer the

pangs of separation from your wife when you come down on the

earth as a human being.20

” The significant inner meaning of this

situation is that every action will have a reaction, resound 21

and a

reflection. Even though He is Narayana, the all-powerful God,

results of His own karma will inevitably follow when He comes

in human form. This is, of course, to illustrate this truth to all

humanity. (SSB 1977 p.26-27)

When God descends in human form as an Avatar, we should not

delude ourselves into thinking that the Avatar is a simple human

18

Satkarmas (good deeds) - (Beacons of Divine Wisdom p.8) 19

dushkarmas (evil deeds) - Ibid 20

Ibid 21

Ibid

Rama Avatar

119

form like ourselves. His form may be human; but His majesty

and magnificence are Infinite.

We should not mistake a white stone for sugar candy

and munch it,

We should not mistake a cotton fruit for a mango and

eat it. (SSB1996 p.18)

The Rama Thathwa is Prema Thathwa (Principle of Love). We

have to emulate Rama and transform ourselves by following the

path of Love. However deep and great our scholastic eminence

may be, we cannot achieve anything without undergoing the

transformation of the mind. (SSB 1996 p.18)

The Rama principle attracts everybody. Such a principle can be

explained for days together and still cannot be expounded fully.

If you keep hearing the song of the cuckoo it may tire you after

sometime. If you keep drinking, even divine nectar may taste

sour at some point of time. But the story of Rama can be read or

heard any number of times and one would never feel satiated. He

who sings, or reads or hears or gets to read this sacred story of

Rama will find it highly nectarous. No one knows the origin of

Ramayana or from when it was being sung in public. (SSB 2002

p.111)

That is the Rama principle, without which the cosmos will

become chaos. Hence, the axiom: If there is no Rama, there will

be no Panorama (Universe). (RKRV Part I p.10)

In the Divine epic of the Ramayana, there is a special profound

message. That message is: man must lead the life of a human


being; men must seek oneness with the Divine. Man should

harmonize the three qualities in him (Satwa, rajas, Tamas). In

every human being, all the three natures –human, divine, and

demonic– are present. But most men today ignore their

humanness and divinity and foster only their demonic nature.

Man, in fact, should strive to manifest his divinity, and not

display his weakness or his demonic qualities. Rama chose to go

to the forest to fulfil the pledge of his father, and thereby

subjected himself to many difficulties. It may be asked: Did he

go to the forest under any compulsion or out of his own resolve,

or with a sense of dissatisfaction, or merely to comply with his

father's pledge? No. Rama set out for the forest with the same

sense of serenity and joy with which he looked forward to his

coronation. Rama demonstrated the spirit of equanimity. He

showed that pain or pleasure, profit or loss, victory or defeat,

were the same to him. In human life, pleasure and pain,

happiness and sorrow alternate all the time. It is not a good

quality to welcome pleasure and turn away pain. You must

welcome sorrow in the same joyous spirit in which you greet

happiness. Happiness has no value unless there is also sorrow.

That is why it is said, "Pleasure is not secured by pleasant

measure." Pain is needed to secure pleasure. Rama demonstrated

to the world the truth of this concept. (SSS Vol.31 p.71-72)

In every act, Rama set the example. In individual conduct, in the

discharge of duties to the family, and in fulfilling the obligations

to society Rama demonstrated the ideals to be followed. All

should begin with fulfilling the obligations of the individual. The

duty of the individual is to manifest the divinity within him. As

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121

an individual, Rama revealed the divinity in him by his ideal

conduct. (SSS Vol.31 p.72)

The Rama Principle is infinitely potent. The powers of the

Divine are immeasurable. God comes down in human form to

redeem mankind. Birds and beasts act according to their natural

instincts. Man alone tends to violate the laws of nature and act

against the laws of dharma (right conduct). It is to teach and

punish man who goes astray that the Divine comes in human

form. He teaches the highest ideals and leads an ideal life to set

an example. (SSS Vol.31 p.77-78)

It is not possible to describe the boundless attributes of the Rama

Principle. The name of Rama has been adored for aeons.

Humanity has been in existence for many lakhs of years.

Unfortunately, humanity is yet to realize its true nature. What is

this nature? It is the Principle of Love. Human life should be

suffused with love and rounded off with love. Life should be

given up with tears of joy and not tears of sorrow. (SSS Vol.31

p.78-79)

Rama is the friend of the universe. He is its protector. He is its

patron saint. To comprehend the nature of such a unique ideal

personality is not quite easy. It is easier to count the waves of the

ocean than to describe the qualities of Rama. Ramachandra is the

Indweller in all beings. The cosmos is one vast mansion.

Humanity is one family (or community). Only the person who

recognizes this relationship between the cosmos and mankind

can understand the Rama Principle. The earth lies at the feet of

every human being. It is the same firmament that is above every


person. All breathe the same air. The water that people drink is

the same for all. Only those who recognize this unifying

principle will seek to understand the Rama Principle. (SSS

Vol.31 p.67-68)

The world is based on three entities: Fire, the Sun and the Moon.

No one can deny the existence of these three. "Hethu Krisanu

Bhanu Himakarathe." Krisanu means the Fire principle. Bhanu

refers to the Sun and Himakara refers to the Moon. The

combination of these three attracts and sustains all beings in the

world. They give pleasure, provoke wonder and also delude men.

Because they give pleasure, the three are called "Rama."

In the word "Rama" there is three sounds: Ra, Aa, Ma. "Ra"

refers to Agni (Fire). "Aa" refers to the Sun and "Ma" refers to

the Moon. The combination of these three entities represents the

"Rama Principle." (SSS Vol.25 p.64-65)

Rama is embodiment of the three gunas

The Rama Principle is manifested in the Gayathri mantra. Rama

is the embodiment of the three aspects of Time. He is the Lord of

the three worlds and is the embodiment of the three gunas.

Hence Sri Rama is the indwelling spirit in every human being.

To realise this truth, it is not necessary to be a great scholar or

scientist. However great a scholar may be, if he has no eyes, he

cannot see the world. However great a scientist may be, when he

is fast asleep he cannot see anything. But a man with open eyes if

he is no scholar or scientist can see the world when he is awake.

The power of sight is not derived from scholarship or science but

is a gift of the Divine. Moreover, scholarship does not enable a

pundit to understand his own true nature, though he can teach

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123

others. True scholarship consists in cultivating a pure heart. (SSS

Vol.23 p.45-46)

Only when we shape ourselves into a strong personality can we

conduct ourselves ideally in the family and in society. Rama

enshrined in Himself all these ideal qualities and shone as an

ideal being. He also enshrined in Himself the principle of

equanimity, unity and Bliss. This principle of Bliss is latent in

every human heart. Every human has a right to realise and enjoy

this principle of Bliss, which is the Rama Thathwa. Rama was

the Embodiment of four cardinal principles: truth, righteousness,

love, and peace.

Rama was an Embodiment of Dharma, which is the basis for the

entire Universe. A true human being is one who follows and

practices the principle of dharma. Burning is the dharma of fire.

Coolness is the dharma of ice. Fire is no fire without burning. Ice

is no ice without coolness. Similarly, the dharma of man lies in

performing actions with the body and following the commands

of the heart. Every act performed with thought, word, and deed

in harmony is an act of dharma. Thus, a dharmic life is a divine

life. (SSB1996 p.16-17)

Seeing the Lord within is Ekantha Bhakti

Ekantha Bhakti is the form of devotion in which the devotee

believes that the Lord, who pervades the external and the

internal, is residing within him. He individualises the Divine that

is imminent in everything. The distinction between the particular

and the collective should be properly understood. One tree does

not make a forest. There can be no forest without trees. This is

the relationship between the vyakti (particular) and the samashti


(collective). The same relationship may be seen between the

vyakti (individual) and samajam (society). The Divine in its

universal cosmic form is Paramatma (the Omni-Self). The

Ekantha Bhakta individualises the Divine and worships him in a

particular form. The Divine is present in myriad forms with

myriad names. (SSS Vol.22 p.203)

There is nothing sweeter in the world than the Divine name. The

Name and the Form go together. The inextricable connection

between name and form has to be rightly understood. The name

is a form of wealth. The form is an object to be purchased. Once

you have money you can buy whatever you want. Likewise with

wealth of the Lord's Name in your hands, you can obtain

whatever you desire. Therefore every devotee has to acquire the

wealth of the Name. This can be through bhajans and meditation

on the Name of the Lord. In this context, devotees have to

develop four types of spiritual discipline Maitri (friendliness),

Karuna (compassion), Muditha (rejoicing) and Upeksha

(freedom from attachment and aversion). These appear to be

simple terms, but they embody all human values. Each quality

has to be cultivated in a spirit of devotion and dedication to the

Divine. (SSS Vol.22 p.203-204)

Proper interpretations of various acts of Rama

Some of Rama's actions have been criticised by scholars on

various grounds. Seen, however, in the right perspective, it will

be found that Rama acted in each case according to the nature of

the person. In killing an ogress, Rama is accused of committing

Strihathya (the sin of killing a woman). But it is not so. He was

destroying the Tamo guna which she symbolised. He gave

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125

liberation to Sabari, who represented the Rajo guna. He purified

Ahalya, who represented the Satwa guna, absolving her of all her

lapses, and restored her to Gautama. In the case of the Rakshasa

brothers, he destroyed Kumbhakarna and Ravana, who

represented the Tamo and Rajo gunas, and made Vibhishana,

who symbolised the Satwa guna, the ruler of Lanka. It is only

when we destroy the Tamo and Rajo gunas within us that we can

make the Satwa guna reign in our hearts. This is the primary

duty of every human being. This should be our ideal. It is by

imbibing these great qualities of Rama and regulating our lives in

this way, we shall be able to divinise ourselves. (SSS Vol.23

p.47-48)

Develop faith in the ideals of Rama. Faith in these ideals has

been responsible for their survival after aeons. What you must

aspire after is a life governed by ideals. Everyone must aim at

becoming an ideal person. Ideals, not ostentation, should be the

watchword. The Rama-Era will come into existence from the

moment we give up ostentation, develop faith in the Self, and

lead a godly life. Then everyone will be a lover of Rama. Rama

does not mean the son of Dasaratha. The Atma is Rama and

hence Rama is referred to as Atma-Rama. (SSS Vol.24 p.66-67)

Significant connection between the Rama principle and

the Vasanta Ritu

We must learn to chant the sweet name of Rama with a pure,

unsullied heart, in a spirit of selfless devotion. In the mind of

man dwell the deities representing the moon and the sun.

Intelligence is endowed by the sun. However two kinds of birds

have got into the mind. One bird fosters the sense of "I" and


"Mine" and fills the mind with ego. This is a destructive force.

The second bird fosters the feeling of freedom from attachment

and hatred. It signifies the power of the sun in the mind. Rama,

who belongs to the solar race, adhered to the latter path.

There is a significant connection between the Rama principle and

the Vasanta Ritu (season of spring). In the spring, the trees put

forth new leaves and flowers and fill the world with gladness.

When the sun's rays fall on the fresh leaves, they acquire a

golden hue. The whole world puts on a glorious new look in

spring. The beginning of the New Year is celebrated in various

regions by preparation of special edibles from a mixture of

flowers and fruits of the neem and mango trees. In consuming

these edibles, people are reminded that life is a mixture of

pleasure and pain, profit and loss and both are to be treated with

equal-mindedness.

In the spring season, the air is redolent with the fragrance of the

mango blossoms and the song of the kokila (cuckoo). There is

joy in the air you breathe. The cuckoo calls are never so sweet as

in the Vasanta (Spring). The kokila's song is sweet to the ears. If

a crow sits on our roof, we wish to drive it away, but we

welcome the kokila's song. Why this difference? The crow seeks

nothing from us. The kokila has not given us a crown. The

difference lies in their voice. The crow's cawing jars on the ears.

The kokila's song is music to the ears. When the speech is sweet,

the speaker becomes endearing.

Hence men should learn to speak sweetly and pleasingly. Sweet

speech confers peace. It is the means to Self-realisation. It is in

the heart of the man who is sweet-spoken that Sri Rama loves to

dwell. (SSS Vol.22 p.69-70)

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127

EXPERIENCING THE DIVINE

Every Avatar is an amazing phenomenon. Not to recognise the

Avatar is equally a matter for amazement. Even more astonishing

is the incapacity to experience the presence of the Avatar.

Most astonishing of all is to be in the presence of the Lord and

feel miserable. To be in the proximity of the Avatar, to move

about with the Avatar, to sing and sport with the Avatar and yet

fail to understand the truth of the Avatar is indeed a remarkable

phenomenon. When the Avatar principle is understood, you

experience real bliss. When you have faith in the Divine, life

becomes a victorious journey. (SSS Vol.23 p.217)

The Rama-Avatar appeared in human form to enable humanity to

experience the Formless in a form which is accessible to them

and helpful to them. An Avatar assumes the form that is

beneficial to and within the reach of human beings. Men cannot

comprehend the Formless and the Attributeless Absolute.

Unfortunately, even when the Formless Absolute assumes a

form, there are persons, who impelled by their own attitudes,

attribute their own human foibles to the Avatar. "When he has

the same form as ours, the same physical features, and eats, talks

and moves about like any of us, what is the difference between

the Avatar and ourselves?" they ask. Because of this narrow-

minded approach, these persons are distancing themselves from

the Divine.

An effort must be made to understand the nature of divinity.

"Daivam manushya rupena," declares the scripture (God in

human form). It is only when God comes in human form can


human beings have the full opportunity to experience and enjoy

the Divine. When human life is sublimated, it gets divinised. All

religions have come into existence to make man realise the

source from which he has come and to which he should return.

(SSS Vol.24 p.65-66)

When truth, justice, compassion and peace flee from man, the

world degenerates into a snake-pit. God then comes down as an

Avatar to rescue mankind from its doom. He comes to reveal to

man his Reality, to restore to him his birth right of Atmic bliss.

He does not come to found a new creed or religion, to breed a

new faction or install a new God. (SSS Vol.19 p.71)

Every person who has a purified heart experiences the Divine

some time or other. We have any number of examples of such

realised souls. Valmiki was originally a highway robber. By the

grace of sages he became the author of the Ramayana. Nanda

experienced the Divine though he was an outcaste. Kuchela,

steeped in poverty, secured the grace of the Lord. Gajendra, the

Lord of the elephants, and Dhruva, a mere stripling, could get the

grace of the Lord by their devotion. Sabari, an illiterate denizen

of the forest, became a great devotee by the constant

remembrance of Rama's name. Through her devotion she could

get the blissful experience of welcoming Rama, Lakshmana and

Sita in the sage's ashram. (SSS Vol.23 p.48)

We say the word dharma without knowing its true nature and

majesty. Dharma is of various kinds: dharma of a householder, a

celibate, a recluse, and a renunciate. But the dharma of the heart

is the supreme dharma. This dharma of the heart is verily the

dharma of life as well. The unity of thought, word, and deed has

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129

to be achieved at any cost. The Ramayana stands as a supreme

testimony to it. The synthesis of humanity in divinity, and

divinity in humanity, leads to totality (poornathva). This totality

is present fully in human beings. (SSB 1996 p.17)

The Ramayana is a work which holds out ideals for every home

and every family. What should be the relations between a father

and a son, how should a husband and wife conduct themselves,

how should brothers behave towards each other, what should be

the relations between the rulers and the citizens, how should

sisters-in-law conduct themselves--all these are exemplified in

the story of the Rama-Avatar. (SSS Vol.24 p.59)

Desires Keep One Away From Divinity

During the period of Rama’s exile in the forest, Maricha, the

demon, donned the form of a golden deer to entice Sita. Sita

knew very well that a golden deer could not be found in the

world. However, keeping with her role in the Divine drama of

Ramayana she expressed a desire to possess the golden deer and

requested Sri Rama to capture it for her. Rama then had to run

after that golden deer, in order to make her happy. When Sita

thus developed a desire for a worldly object, the very next

moment she was separated from Rama, the Divinity. It is

common knowledge that the more you develop desires for

worldly things, the greater you become distant from Divinity.

Less luggage more comfort, makes travel a pleasure. Therefore,

we have to reduce our luggage of desires. Sita had all along

reduced her desires in order to be in close proximity to Rama.

But the moment she developed a desire for golden deer, Rama

moved away from her. She could not bear the agony of that


separation. Day in and day out, she was contemplating only on

Rama and none else. No other thought developed in her mind.

That is how she became a great pathivratha. Finally when Rama

killed Ravana and released her from captivity, He subjected Sita

to a test, before taking her back into His fold. He directed her to

enter the fire and come out unscathed. The god of fire appeared

before Rama and testified, “Sita is a great pathivratha. She does

not at all think of any other matter but constantly contemplates

on Your name.” Why did Rama put Sita to such a test? It is only

to make the world know about her chastity. Later, when Rama

returned to Ayodhya and started ruling His kingdom, a

washerman engaged in a quarrel with his wife commented, “Sri

Rama took back His wife Sita who lived for ten months in Lanka

in the captivity of Ravana. I am not so foolish.” The news

reached Rama. Again Rama put Sita to test by forsaking her. He

knew that she was a great pathivratha, but he took decision to

make the world know about her chastity. There is no other

individual who can equal the chastity of Sita. Rama wanted to

prove the chastity and devotion of Sita to the world. (SSS

Vol.40, p. 182)

131

Krishna Avatar

The Krishna Avatar

The Krishna avatar has been described as a Purnaavatar---an

incarnation with the plenitude of divine attributes. All avatars

are equally divine and it is pointless to describe one incarnation

as partial and another as full. The form and role of each avatar

are dependent on the circumstances and the needs which led to

the advent. Avatars are not to be judged in quantitative terms.

Qualitatively, they are all essentially one. All avatars are "full"

in fact. Only their forms and names differ according to the

circumstances in which they appeared. For the Krishna avatar,

for instance, the pundits have offered different interpretations

from the name alone.

The letters in the word Krishna Ka, ra, sha, na and a -- have

been interpreted as signifying the glorious attributes of Krishna.

'Ka' represents "Kamalakantha," the Lord of Lakshmi. Other

meanings given to the letter are: "Kamaleswara" and

"Kamalagarbha"--the lord of the lotus and the one from whose

navel the lotus has issued. He is also known as

"Kamalabandhavudu" the Kinsman of the lotus. The inner

significance of these interpretations is that when divinity

manifests within us, the heart blooms like a lotus before the sun.


"Ka" thus symbolises the sun principle also. "Ra" represents the

principle of delight. "Sha" represents Vishnu, the source of all

wealth and prosperity. "Na" signifies the Narasimha avatara, the

combination of man and animal in an integral unity. "A" reveals

the Akshara swarupa of the Lord, His imperishable and eternal

quality. Going by the letters in the name alone, scholars have

derived the divine attributes of Krishna as avatar. Some others

have regarded Krishna as the very embodiment of Ananda

(bliss). (SSS Vol.19), 27-8-1986

The different aspects of Krishna

Among all the Avatars, the Avatar of Krishna is the most

attractive incarnation. The very word "Krishna" means one who

attracts--"Karshatiti Krishna" (Krishna is one who attracts).

"Krishyatiti Krishna" (Krishna is one who cultivates) is another

derivation for the name. In the case of the Avatar, this means that

Krishna is the Lord who cultivates the heart of the devotee by

removing the weeds, sowing the seed of good qualities and

growing the crop of love. "Kushyatiti Krishna" (Krishna is one

who gives delight). Krishna thus means the one who cultivates

our hearts and raises in them the crop of bliss.

The difference between the Kauravas and the Pandavas was this:

the Kauravas had no faith in the Divine and turned away from

Krishna. They believed only in worldly pleasures. The Pandavas

had implicit and unwavering faith in Krishna and did not care for

anything else. In the conflict between the Kauravas and the

Pandavas, the Kauravas were utterly destroyed, while the

Pandavas were victorious. The Mahabharata reveals the

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difference between the Kauravas and the Pandavas in their

attitude to Krishna and what reliance on Krishna as the Divine

means for believers.

The Pandavas placed God first, the world next, and "I"

(themselves) last. The Kauravas placed "I" (self-interest) first,

the world next and God last. Whoever places God first and

foremost is bound to be successful in life. This was the lesson

which Sanjaya gave to Dhritarashtra at the end of the Bhagavad

Gita. (SSS Vol.22), 24-8-1989.

The meaning of the term "Krishna"

Who is Krishna? When was He born? Krishna was born in the

month of Sravana, in the Krishnapaksha (dark fortnight), on

Ashtami day, in a dark room, as a dark child. Sravana means that

which gives sravanam (hearing), delight to the ear. It is

significant that among the nine forms of devotion, the first place

is given to Sravanam, listening to the glories of the Lord, and the

final stage is Atmanivedanam (total surrender). Today men tend

to listen to all kinds of evil things, but do not lend their ears to

hear what is pure and holy. What you should hear---sravana is

all about God and not other trivial gossip.

Unfortunately, it is a sign of the Kali age that people are eager to

listen to bad tales about others and do not seek to listen to the

holy name of the Lord. You are given eyes to seek a vision of the

Lord of Kailash. You are endowed with the' feet for going to the

Lord's temple and not to loiter in alleys and bylanes. All organs

and limbs have been given to man for adoring the Lord. Dharma,


in essence, means making use of every limb for the sacred

purpose for which it is intended. See good; think good; speak

good; go to good places; do good deeds. What do we mean by

the use of the word "good"? It is not what someone else advises

you to do. The Divine is not somewhere outside. He is within

you. The consciousness of what is good must arise from within

you. That is the voice of Conscience. Act according to the

dictates of your Conscience.

When the question is asked, "Where is God?" the answer is given

(in the Gita sloka):

"Aham Vaiswaanaro bhutva

praaninaam deham Asritah;

Prana-Apaana Sa-maayuktah

Pachaamyannam Chaturvidham."

(As Vaiswanaara I have entered every living being and I digest

all the four kinds of food). The Lord thus declares that He is

within everyone as the digesting agent, who supplies

nourishment to all parts of the body. God is present in everyone

as Vaiswaanara. Therefore, while taking food, you should offer

it to the Divine first by reciting the sloka:

Brahmaarpanam Brahma Havih,

Brahmaagnau Brahmanaahutham

Brahmaiva thena Ganthavyam

Brahma Karma Samaadhinaa.

(Brahmam is everything: the offering is Brahmam, the sacrificial

fire is Brahmam, Brahmam is the goal and the means). (SSS

Vol.23), 14-8-1990

Krishna Avatar

135

We must understand properly the meaning of the term Krishna.

The word has three meanings. One is "Krishyathi iti Krishnah"

(The one who cultivates is Krishna). What is it that has to be

cultivated? The Hridayakshetra (field of the heart). Krishna

cultivates the field of our hearts by removing the weeds of bad

qualities, watering it with love, ploughing it with the use of

sadhana, and sowing the seeds of devotion. This is how Krishna

cultivates out hearts.

The second meaning of the word is: "Karshathi iti Krishnah."

(The one who attracts is Krishna). Krishna attracts you by His

eyes, His speech, His sports, and by every action of His. By His

words, He softens and calms the hearts of even those filled with

hatred and makes them rejoice. Krishna displayed these qualities

even as a small child. Once He had entered the house of a gopika

at night, climbed a pillar to get at the butter that was kept in a pot

suspended from theceiling. The gopika woke up, caught Him in

the act and held fast His legs, saying that she would now expose

Him before His mother Yasoda. She asked Him what he was

doing at the top of the pillar. Krishna, in the most innocent

manner, answered that he was searching for the calf that was

missing from His house. The gopika could not contain her

laugher at the answer. And as she laughed, she let go Krishna's

feet and this gave Him the chance to jump down and make good

His escape.

A third meaning of the word Krishna is "Kushyathi iti Krishna"

(one who is always blissful). Krishna was always in a state of

bliss. It was because He had these various qualities, the sage

Garga named Him Krishna. The ordinary meaning of the word


Krishna is "one who is dark." But people think only of this

meaning and forget the deeper and truer meanings of the Lord's

name. (SSS Vol.23) , 14-8-1990

From darkness to light

Krishna was born during the Krishnapaksha, the dark fortnight

of the month. The effulgence of the Lord is seen with greater

effect, when it is dark. In a world of disorder, Krishna was born

to establish order. He was born on Ashtami day. Ashtami is

associated with trouble and difficulties. When do troubles arise?

When Righteousness is forgotten. Krishna's advent signifies the

dispelling of darkness, the removal of troubles, banishing of

ignorance and teaching mankind the Supreme Wisdom.

Krishna's primary role was that of teacher. He taught the Gita to

Arjuna. He told Arjuna: "Be only My instrument!" Krishna

thereby declared: "Using you as an instrument I am reforming

the whole world." All the teachings of the Divine are related to

Dharma and Prema (Divine Love).

The gopikas prayed to Krishna that He should never leave their

hearts in which they had installed Him. Mira also sang in the

same strain. "I dived deep into the ocean and found a pearl. Will

you let me slip it out of my hand?" (Swami sang the song in

Tamil).

Samsara (worldly life) is a vast ocean. Desires are like the

waves. Our feelings constitute the depth of the ocean. In this

deep ocean there are crocodiles, whales and sharks in the form of

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137

attachments and hatred. It is not easy for ordinary beings to cross

this ocean. The gopikas declared that only with the help of the

Divine name can people save themselves.

People tend to look upon the devotion of the gopikas in worldly

terms. Their minds never turned towards any sensory objects.

They were completely free from sensual desires. All their desires

were concentrated on God. They viewed the entire universe as

the manifestation of God.

Each Avatar has its own relevance

In the understanding of the role of Avatars, the easiest, and the

sweetest means was revealed by Krishna Avatar to the largest

extent. This does not mean that the other Avatars are irrelevant.

Each Avatar is appropriate for the time of its advent. This may

be illustrated by a small example. When there is a petty quarrel

in the street, a policeman's intervention is enough. When there is

riotous crowd, a Police Inspector may be necessary to deal with

it. In an insurgency, the Inspector-General of Police will have to

take charge of the situation.

When Dharma was showing signs of decline, Rama appeared to

protect Dharani (the earth), Dharma Patni (his consort) and

Dharma (Righteousness). It was for these three-fold purposes

that Rama Avatar took place. By the time of Krishna Avatar, the

forces of wickedness had grown to greater proportions.

Krishna was not concerned much about the earth or the wife. His

main concern was with Dharma. When Dharma is firmly


established, the earth and the Dharma-Patni are also duly

protected.

In this context, Rama is described as "Maya maanusha vigraha"

(Maya in human form). In the story of Rama, it is related that

Rama lamented over the loss of Sita. In Krishna Avatar the

picture is different. Women were in distress for the sake of

Krishna.

In Rama Avatar, Rama was provoked to take arms against evil-

doers. In Krishna Avatar, Krishna provoked the conflict and

fought the evil-doers. In Rama Avatar, Duty comes first and joy

later. In Krishna Avatar, Joy comes first and then duty. (SSS

Vol.23), 14-8-1990

The Avatar as the Ideal

Men seek a good time, position and good life

But will not cultivate good thoughts, wisdom or right conduct.

Do you know why legs have been given?

Is it to roam aimlessly in alleys and by lanes?

No. It is to take to the shrine of Lord Siva.

Do you know why you have been endowed with eyes?

Is it to gaze on all kinds of things?

No. It is to behold the Lord of Kailash.

WHAT the nation needs today is idealism. Society and the world

need the inspiring examples of ideal leaders. There are, no doubt,

individuals who are exemplars in their particular fields. But it is

rare to find any one person who is an ideal in every respect. It is

possible for God alone to be such an ideal. Lord Sri Krishna

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139

stands out as a unique ideal figure, exemplifying the highest

qualities in every respect--social, political, ethical and spiritual.

That Krishna was a war-monger and not a lover of peace has

long been a matter for discussion. But Krishna was essentially a

lover of peace. The ways of the Divine are not necessarily

intelligible to all.

Today people worship God as God but do not try to understand

the ideal human qualities displayed by an Avatar. It is only when

the human ideals exemplified by Sri Krishna, when He

incarnated as man and lived and moved amongst men, are

recognized that human life can be rendered meaningful. It is

worth examining in what manner Krishna displayed these marks

of human excellence. (SSS Vol.20) 16-8-1987.

The advent of Krishna

Looked at in this way, the difference between the Mayaavatar of

Rama and the Leelaavatar of Krishna will be apparent. Krishna

was always immersed in bliss. Whether it was a burial ground, or

a battlefield or a haven of peace, he remained the same. Krishna

was standing between two immense opposing armies and He

sang a song. That is the Gita, which means song. Would it be

possible for anyone to sing in such a situation? One sings only

when one is happy. Krishna, because He was the embodiment of

joy could sing even on the battlefield.


I do not know whether you are aware of Swami's nature. When

someone comes to Swami and says that he is suffering from an

unbearable stomach ache, Swami says: "Anandam, Anandam"

(Happy, happy). When a woman comes wailing over the loss of

her husband, Swami says: "Chaala santhosham" (Very happy).

Swami is always in a state of bliss. Happiness is the very nature

of the Divine. What is the use of lamenting over anything? All

things are passing clouds. Nothing is lasting. Why then, bewail

over any loss? You should not bother about them. This is the

teaching of the Avatar. Don't feel distressed over anything that

may happen. Every pain is followed by some pleasure. Pleasure

is an interval between two pains. It is on this basis that you

should lead your lives. (SSS Vol.23) 14-8-1990

Dharmaja and Arjuna lose patience

The great Mahabharata war was on. Each of the Pandava

brothers was involved in separate encounters. Dharmaja, the

eldest brother, was engaged in a fierce battle with Karna. The

Pandava forces could not withstand the missiles coming from

Kama. Dharmaja was under great strain. The Pandava forces

were fleeing. Dharmaja retired to his tent in great anguish,

unable to bear reverses in the battle. At that moment Arjuna

entered his brother's tent. On seeing him, Dharmaja flew into a

rage. Burning with anger, Dharmaja burst out at Arjuna that all

his prowess and the power of his mighty bow, Gandiva, had been

utterly useless. He went on railing at Arjuna.

Unable to suffer these accusations, Arjuna lifted his Gandiva and

was about to strike Dharmaja. At that very moment Krishna

appeared there. Krishna tried to pacify Arjuna. He said, "Arjuna!

It is not mete that you should raise your arm against your elder

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brother. The primary trait of brothers is to show respect towards

elders and earn their regard. Forgetting your duty you have

allowed yourself to be provoked by words and resorted to

wrongful action." Krishna advised Arjuna strongly in this

manner. He requested Dharmaja to withdraw and gave proper

advice to Arjuna on how he should conduct himself. Assuaged

by Krishna's appeal and accepting his wise counsel, Arjuna

retired to his tent. (SSS Vol.20) 16-8-1987.

Example in humility

Proceeding next to Dharmaja's tent and seeing the agony he was

experiencing, Krishna bent down and held Dharmaja's feet.

Krishna told him: "Dharmaja! It is not fitting that an elder

brother like you should behave in this fashion. It is not right that

you should blame your younger brother Arjuna in such strong

language. You may have used these words only in a fit of anger.

You Pandava brothers, who have been an example to the world

in brotherly love, should not allow discord to mar your unity.

The Pandavas are looked upon as an ideal for the world. You

should live up to that reputation. Therefore, you must go

immediately to Arjuna and seek his forgiveness."

Listening to Krishna's loving words, Dharmaja was in tears.

"Swami", he said, "for you, the prop and sustainer of the world,

to hold my feet, makes me feel ashamed." Begging Krishna to

forgive him, Dharmaja went forthwith to Arjuna and appealed to

him to forgive him.

Those who look at these actions as acts of God may consider

them too trivial and small for the Divine to undertake. "Why


should the Almighty Lord Krishna demean Himself in this way?"

some critics might ask. But the ideals which the Divine seeks to

exemplify for mankind are revealed only through such small

incidents.

Out of His abundant love for His devotees, the Lord does many

things some of which may not seem right. All of them are done

entirely out of concern for the well-being of the world. They are

intended to serve as guidelines to society. (SSS Vol.20) 16-8-

1987.

God declares the truth without mincing words

To set an example to the world, the Lord engages Himself in

apparently trivial activities and teaches the lessons to be learnt

from them. God sets an example in humility and reverence. On

occasions, the Lord (in human form) can be harsh and relentless.

He will declare the truth without mincing words. Here again

Krishna provides the example.

Dharmaja wanted to perform the Rajasooya Yajna (sacrificial

ritual for Paramountcy) after getting the approval of the citizens

and the ministers and priests. Dharmaja sought Krishna's

blessings for the performance of the yajna. After listening to

Dharmaja's proposal, Krishna smiled and said, "Only a supreme

sovereign ruler, whose suzerainty is accepted by all rulers in the

country, can perform such a yajna You are not such a sovereign

emperor. There are quite a few rulers like Sisupala, Jarasandha

and Dhanthavakra, who do not recognise your power. As long as

there are such kings, you are not qualified to perform the

Rajasooya Yajna." (SSS Vol.20) 16-8-1987.

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143

Krishna's actions in Statecraft

Krishna thus wanted to dissuade Dharmaja from proceeding with

his plan. At all times, Krishna never hesitated to tell the truth,

without regard to persons, place or circumstance. He told

Dharmaja that if he wanted to perform the Rajasooya Yajna he

should first conquer these powerful rulers.

Misinterpreting the purport of Krishna's advice, some people

characterised him as an instigator of wars. Krishna did not call

on Dharmaja to go to war. All that he told him was about the

qualifications required for performing the Rajasooya Yajna.

Then, Dharmaja took counsel with his brothers and effected the

conquest of Sisupala, Jarasandha and others. Krishna's actions in

the field of State craft should be properly understood.

When the Rajasooya Yajna began, each of the brothers was

allotted a specific function. Krishna also approached Dharmaja

respectfully and pleaded for some function to be assigned to him,

saying: "As the world sees it, you (Dharmaja) are the overlord

and I am the subject. Hence, please assign to me some task in

this Yajna." Dharmaja was distressed at this request, coming as it

did from one whom Dharmaja regarded as All-Knowing

Omnipresent Lord. Dharmaja said: “I owe everything to you.

You are the ruler and I am only your servant." Krishna replied:

“What you have said as a devotee is true. But from the worldly

point of view, as a king you have to respect the obligations

prescribed for the king. You must distinguish your obligations to

God and your secular duties as a ruler."


This distinction is as true today as it was in the olden days.

Individual Freedom and Fundamental Law are distinct things.

What relates to affairs of State should not be linked with one's

personal concerns. Krishna urged that he should be allotted a

specific task. Dharmaja said, "Krishna, you take up any

assignment that you like." Krishna retorted: “For taking up any

assignment of my choice I need not ask you. I wish to do what

you would like me to do." (SSS Vol.20) 16-8-1987.

Krishna's example in elimination of ego

The argument between the two went on for a long while and

ultimately Krishna said he would like to be responsible for

receiving the scholars and the priests who would be attending the

yajna, washing their feet and doing all honours to them.

Here is an illustration of how Krishna set an example in the

elimination of the ego. Why should Krishna, who was such a

great and powerful personality, take upon himself such a humble

task as washing the feet of pundits? The moral is clear. One who

aspires to be a leader should show qualities of leadership in

every field. It was to serve an example to the world in every

sphere that Krishna undertook many tasks and never considered

anything as too small or trivial. Out of his boundless love for the

Pandavas and on account of his deep concern for the preservation

of their unity and brotherly love, Krishna did several things

which cannot be easily understood.

Before the Kurukshetra war, Krishna was sent as the envoy of

the Pandavas to negotiate with Duryodhana and the Kauravas.

The love that subsisted between the Pandavas and Krishna was

not based on mere kinship or political interests. It was a unity of

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145

hearts, The Pandavas were devoted to Krishna as much as

Krishna loved them. They had no option but to send Krishna as

their envoy to the Kauravas.

When Krishna reached Hastinapura, the Kaurava capital, he

found that elaborate arrangements had been made for according

him a grand welcome. (The Kauravas apparently in their

narrowmindedness, hoped to win over Krishna to 'their side by

this show of extravagant hospitality). (SSS Vol.20) 16-8-1987.

Krishna's example as an envoy

When Krishna alighted from the chariot, Duryodhana, Dussasana

and others greeted him and invited him to stay in their palatial

guest-house and accept their hospitality. Even at that moment

Krishna taught them the proprieties governing affairs of State.

He said: "Dussasana, I have come as an envoy. It is only after

completing my mission as envoy can I accept your hospitality.

Till then I cannot be your guest."

After giving this lesson in political proprieties in unmistakable

terms, Krishna proceeded to the house of Vidura. Vidura was

deeply agitated on seeing Krishna and asked him: "Krishna, you

are all-knowing and can see the shape of things, to come. How,

then, did you agree to this mission?

How did the Pandavas agree to send you here? The wicked

Kauravas are capable of doing harm to you by all kinds of foul

means; knowing all this, why did you come here?" Krishna

replied: "Vidura, it is not as if I do not know this. But in the

interest of the people and welfare of the world, I have to


undertake such missions. No one can understand my purposes.

My sole concern is the preservation of Dharma. I wish to see that

no rift develops among the Pandavas and that complete harmony

and unity prevail amongst them. Any differences among the

Pandavas will be disastrous for the world. I am ready to

undertake any mission, however trivial or hazardous."

Krishna then went to the Assembly Hall of the Kauravas. As he

entered, Duryodhana and Dussasana welcomed him and invited

him to take the special elevated seat that had been arranged for

him. All the sages and other worthies in the hall rose as Krishna

entered. Bhishma, assisted by Drona and Dhritarashtra,

approached Krishna and requested him to take the preeminent

seat intended for him. What Krishna said on that occasion is an

object-lesson to the world. He said: "Oh King! I shall take my

seat only after all the people here have taken their seats. Until

then I cannot, take my seat." (SSS Vol.20) 16-8-1987.

Krishna pleads for the Pandavas

When all had resumed their seats, Krishna continued standing

and said: “I must first complete the ambassadorial mission on

which I have come." He turned to Dhritarashtra and said: “Oh

King! As stipulated by you, the Pandavas have returned after

spending 12 years in exile in the forest and living one year

incognito. Today you have to fulfill the pledge you gave to them

that you will return their kingdom to them. It is your duty to

honour your word." Krishna argued with Dhritarashtra that he

should keep the pledge that he had given, to the Pandavas. He

told the king: “The Pandavas are the very embodiment of

Dharma. They entertain no feelings of enmity or hatred towards

anyone. When I was about to leave for Hastinapura, Dharmaja

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147

clasped my hands together and entreated me to inform you that if

he had committed any lapse, wittingly or unwittingly, he wished

to be forgiven by you. If necessary, he was ready to come in

person and seek your forgiveness at your feet. This is the noble

and righteous attitude of the Pandavas towards you and your

people. It is not proper to have any ill-feeling towards the high-

minded Pandavas."

On listening to Krishna, Dhritarashtra said, 'they are the progeny

of two brothers. Are not all of them equal in your eyes Krishna?

This is one family and one kingdom. Is it proper for you to view

the Kauravas in one way and the Pandavas in another way?"

(SSS Vol.20) 16-8-1987.

The bond of love between Krishna and Pandavas

Krishna then explained clearly to Dhritarashtra the truth of the

situation, without reservation or mincing words "Dhritarashtra!

There is nothing in common between the Kauravas and the

Pandavas. The Pandavas are the very embodiment of Dharma. I

am moving with them as their life-breath. Let me tell you what

binds me to the Pandavas. A body has many limbs. In my body,

Dharmaja is like the head. Arjuna represents my two arms.

Bhima is like my stomach. Nakula and Sahadeva are like my two

feet. Krishna is the heart of this body. My relationship with the

Pandavas is like that of the heart to the rest of the body."

The moment Duryodhana and Dussasana heard these words, they

became indignant and their eyes became red with anger. When

one is puffed up with pride and physical prowess, one has

bloodshot eyes. For the evil-minded Kauravas this kind of


reaction was natural. All the elders in the Assembly were in

agreement with Krishna. Dhritarashtra, however, wanted to retire

to take rest for a while. His real intention was to have a talk with

Krishna in private, away from the presence of his sons. He

retired to his private chamber. Krishna came there. Holding both

his hands, Dhritarashtra pleaded with Krishna: "My sons are

wicked fellows. My infatuation for them has blinded my vision.

The Pandavas are undoubtedly righteous. Their adherence to

truth and justice is exemplary. I am unable to see a way out."

(SSS Vol.20) 16-8-1987.

Give no quarter to evil

Krishna spoke to Dhritarashtra in strong terms: “Dhritarashtra!

Fondness for sons is a good thing. But excessive attachment to

them is likely to prove harmful and dangerous. Don't we try to

get rid of urine and feaces from our body?." Dhritarashtra said:

"These are inanimate things, but how can I get rid of my sons

who are my flesh and blood?" Krishna said that what is evil

should be cast away without any compunction. He declared that

those who are wicked--whether it be a son, a wife or one's

parents... should be given up without hesitation. "Strive your best

to persuade them to return to the right path. But when these

attempts fail they should be abandoned."

After these talks, Krishna realised that his mission of parleys for

peace would not succeed. He did not go back to the Kaurava

Assembly Hall. He mounted his chariot and returned to Vidura's

residence.

Meanwhile, the Pandavas were in great agony, contemplating

how Krishna would fare at the hands of the wicked Kauravas.

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149

Without taking food and drink, they were brooding over what

might happen to Krishna and were anxiously awaiting his return.

On seeing Krishna back, alighting from the chariot, the Pandavas

rejoiced beyond words. They did not ask how his mission had

fared. All they were concerned about was the safe return of

Krishna. That was enough for them. They had no thought about

their future. Their love for Krishna was so great that they felt

boundless joy to see him safe. Dharmaja was the first to embrace

Krishna. Then all the brothers hugged him and bathed him with

tears of joy.

Sahadeva, the youngest of the Pandavas then spoke in a choked

voice: "Although I did not like Sri Krishna to go on this mission

to the Kauravas, I did not speak out because of my youth and

because it would have been inauspicious to object to a journey

when one was starting on it. The safe return of our brother-in-law

makes me feel richer than a billionaire. I do not care whether

there is peace or war or whether I lose my life. It is enough for

me if Krishna is safe and well." (SSS Vol.20) 16-8-1987.

How the Divine works for the good of devotees

Such was the love the Pandavas bore towards Krishna.

Yadbhaavam tadbhavati ("As one feels, so he becomes"). The

Lord's love for a devotee is as intense as a devotee's love for the

Lord. Having regard to the well-being of the devotee and the

good of the world, Krishna performed actions whether big or

small, solely for the good of others. He was indifferent to praise

or blame. His sole purpose was protection of devotees and

fulfilling their wishes whether small or otherwise. In His view all

things are equal.


Correcting the defects among men, directing them on a right

path, the Lord in His human incarnation seeks to raise humanity

to the highest level by all methods. Ordinary people may

question whether it is proper for God to do certain things and not

certain others. From a mundane point of view, things may appear

trivial or big. But in the Divine calculus there are no such

differences because He views everything with the same Divine

love. He does not examine whether one is great or small. (SSS

Vol.20) 16-8-1987.

A lesson to Arjuna taught by Krishna

Once Arjuna was in a greatly despondent mood. He was

disgusted with life and wanted to commit suicide that very night.

The All-Knowing Lord Krishna, decided to avert this. He went to

Arjuna's residence and told him that he wanted to discuss some

urgent matter with him and therefore he wanted to dine with him

that day. When Subhadra (Arjuna's wife) and others were

engaged otherwise, Krishna called Arjuna to a private chamber.

As soon as Arjuna was inside, Krishna bolted the door. He then

took firm hold of Arjuna's feet. Arjuna immediately burst out:

"Swami!" What unworthy act have I done? Why are you acting

like this?" Krishna said: "With all your titles and achievements,

it is utterly unbecoming of you to entertain thoughts of suicide.

You are foremost among the Pandavas. You acquired the

Gandiva (from Shiva) alter going through severe penances and

ordeals. You should be the master of your senses and not their

slave. Today you have been overcome by your mind and your

senses. This is unworthy of you.

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Give me a pledge that in no circumstances in the future will you

think of suicide. Your life is mine and my life is yours. The

divine is the indweller in all beings. Hence I am present in all

beings. If you contemplate suicide, you will be guilty of

attempting on the life of your dear Krishna."

Arjuna said, "Swami ! I was ignorant of the subtle truths you

have revealed. Please forgive me. Henceforth, in all my life I will

not think of any such act." In this manner, Krishna, in His love

for the Pandavas, was prepared to go to any length and do even

menial act to protect them. The Lord is Omnipresent. His eyes,

feet and hands are everywhere. There is nothing low or high for

Him. On one occasion He carried even the sandals of Draupadi

when He advised her to seek Bhishma's blessings to save her

husbands from destruction. For the sake of setting an example to

the world, the Lord does many things in His human incarnation.

(SSS Vol.20) 16-8-1987.

Arjuna disagrees with Krishna

On one occasion, Krishna was conversing with the Pandava

brothers when Arjuna expressed disagreement with certain

statements of Krishna. Krishna assumed an angry pose and left

the place. Hardly had He gone a short distance when Dharmaja,

Bhima and Nakula turned on Arjuna and berated him for

insulting Krishna, who was their very life-breath.

Unable to bear this rebuke, Arjuna prayed internally to Krishna.

Meanwhile Krishna returned and told the brothers: “What Arjuna

has done is true to human nature. Man is fickle-minded and

prone to doubts. The more intellectual a person is, the more he is


subject to these traits. Such persons have no firm belief in

anything. Because of your intellect, you Arjuna behaved without

understanding what has gone before or what is to come.

Henceforth don't rely on your intellect. Carry out the will of the

Divine."

Then Arjuna said: “Karishye Vachanam Thava" (I shall abide by

whatever you say). It was then that the Lord gave Arjuna the

assurance: “Centre your thoughts on Me, be My devotee,

worship Me always and I assure you will reach Me." (SSS

Vol.20) 16-8-1987.

Where there is God there is victory

There is a vast difference between Divine bliss and momentary

pleasure. What is called happiness is incidental to a situation and

is not permanent. But Ananda (bliss) is different. It is lasting.

When you are hungry, you go to the canteen and feel happy after

taking food. But that does not last long. Permanent happiness can

be got only through devotion to the Divine. Avatars make their

advent only to confer Divine bliss on mankind.

The petty difficulties met with in everyday life can be overcome

by love. Once you cultivate love, you can overcome any

difficulty. Strive for God's grace. But do not regard God as

different from you. He is within you. Where there is God, there

is victory. That is the inner meaning of the last stanza in the

Gita: "Yathra Yogeswarah Krishno Yathra Paartho

Dhanurdharah Tatra Sri Vijayo Bhutir-Dhruvaa nitir-mathir

mama."

Krishna Avatar

153

The esoteric meaning of this sloka is: "The heart in which the

Lord of Yoga dwells and where there is the courage and strength

represented by Arjuna, there all prosperity and success are

assured." (SSS Vol.23) 14-8-1990

Krishna delighted the world by His Leelas

The essence of Krishna's life is, He proclaimed the Truth to the

world, propagated the eternal verities and delighted the world by

His Leelas.

When Balaram told Yasoda that he had found Krishna eating

mud, Yasoda questioned Him about it. In reply, Krishna said:

"Oh mother, am I a child, a miscreant or a madcap to eat mud?

See for yourself whether there is any mud in my mouth." And

when He opened His mouth, Yasoda was awe-struck to see the

fourteen worlds of the Cosmos in that Divine mouth. She could

not believe her eyes and exclaimed: “Is this a dream? Or is it the

Maya of Vishnu? Is it an illusion produced by someone? Is it

true?Am I Yasoda or someone else? I am totally bewildered."

Yasoda had no faith in herself and hence could not recognise

Krishna's divinity. Confidence in one's self is the prerequisite for

the recognition of Divinity. The reason in Yasoda's case is that

she always looked upon Krishna as her son and the maternal

attachment.clouded her understanding.

Every episode connected with Krishna is a marvel. That was why

Vyasa declared that all the stories relating to the avatars of

Vishnu are full of wonder and beauty.


Every Avatar is an amazing phenomenon. Not to recognise the

Avatar is equally a matter for amazement. Even more astonishing

is the incapacity to experience the presence of the Avatar.

Most astonishing of all is to be in the presence of the Lord and

feel miserable. To be in the proximity of the Avatar, to move

about with the Avatar, to sing and sport with the Avatar and yet

fail to understand the truth of the Avatar is indeed a remarkable

phenomenon. When the Avatar principle is understood, you

experience real bliss. When you have faith in the Divine, life

becomes a victorious journey. (SSS Vol.23), 14-8-1990

The gopikas did not concern themselves with the question

whether the Divine was attributeless or full of attributes. They

preferred to worship the Divine in the form of Krishna and they

wanted their forms to merge in the Divine. "Thereby we shall be

formless," they declared.

It is when we forget our form that we can merge in the Formless.

The Divine cannot be experienced through Dhyana

(meditation)or japa (reciting Lord's name). This is a delusion.

These practices may give momentary peace of mind. To

experience permanent joy and the Knowledge of the Spirit you

have to develop your Divine nature. For this, the environment

must also be congenial. Such an environment can be secured

only in a place with pure and Divine vibrations. This was the

reason why the ancient sages sought the solitude of the forests

for their penance in divinely charged atmosphere. They betook

themselves to the forests because they felt that the happenings in

the villages were not conducive to mental purity. This was sign

of weakness. It is not necessary to go to a forest if you can

concentrate on the Divine Atma dwelling in the heart. The forest

Krishna Avatar

155

is remote. Here you have "For rest" your heart. The key to inner

peace is within you and not outside. In the atmosphere of a

sacred Divine presence, you can promote more effectively your

quest for peace. (SSS Vol.23), 14-8-1990

The Parama Bhakti of the gopikas

Prema (Love) is nectarine in its sweetness. Bhakti (Love for the

Lord) was the highest expression of devotion among the gopikas

(the cowherdesses of Gokulam) because they were saturated with

the sweetness of Divine Love. They did not seek liberation or

higher knowledge.

The ecstasy they derived from merely seeking Krishna, they did

not get from any other source. Narada coined the phrase,

"Parama Bhakti" (Supreme Devotion) to describe the devotion

of the gopikas. These supreme devotees regarded the Lord as

their companion and most precious treasure. So intense was their

devotion that they used to go about as highly intoxicated persons

who were unmindful of the world. Leaving their homes, on

hearing the music of Krishna's flute, they rushed to the forest in

search of Krishna, oblivious to everything.

The Gopikas realised that Jnana (supreme wisdom) consisted in

experiencing oneness with the Divine and that all other

knowledge was only mundane and related to the physical.

Krishna was everything for them. In their feeling of oneness with

the Divine, they made no distinction between the animate and the

inanimate. They saw the Divine in everything. Pothana (author

of the Telugu Bhagavatham) has beautifully described the

feelings of the gopikas when they went in search of Krishna in


the forest. (Bhagawan recited the poem in which the gopikas

describe Krishna and ask the jasmine creepers to tell them

whether Krishna is hiding in any of their bushes). Having tasted

the nectar of the devotion of Krishna, the gopikas would not

think of seeking anything else.

Krishna is said to have stolen butter from the houses of the

gopikas. The butter which He stole was the pure, milk-white

hearts of the gopikas. Butter is pure and soft. The hearts of the

gopikas were like butter. (Bhagawan recited poems in which

Yasoda tells Krishna about the complaints she had received from

the gopikas against Him and says she will tie Him to a mortar so

that He may not go to other houses for stealing their butter).

Yasoda did not realise the divinity of Krishna, though even in

small things Krishna used to reveal His Divine powers. (SSS

Vol.23), 14-8-1990

Krishna Was A Man Of Character

In the Dwapara yuga that followed, Sri Krishna performed

several leelas. But, none was able to recognise His Divine

nature. The gopikas were much older in age to Sri Krishna. At

the time when Krishna was performing Divine leelas in the

company of gopikas, He was a young lad of seven years. How

can anyone attribute any bad motive or impropriety to such

leelas? He played with them just as any boy of seven years

would play with his mother. Unable to realise this truth, people

created several misapprehensions and branded Krishna as

‘gopikalola’ (one who indulged in pranks with the gopikas, the

milkmaids). They tried to insult Him, attributing bad motives to

His actions. In fact, Lord Krishna too manifested His divinity on

Krishna Avatar

157

several occasions through His leelas and established ideal

humanness, like the earlier avatar. Sri Krishna always

maintained His humanness. The gopis and the eight consorts like

Sathyabhama were all meant to declare the divinity and glory of

the Divine leelas to the world. They are not to be taken as

ordinary women. Krishna Himself was a man of exemplary

character and noble qualities.

God incarnates in several forms for the purpose of protecting His

devotees and transforming their minds. In Dwapara yuga, He

incarnated as Krishna in answer to the prayer of Devaki and

Vasudeva. He grew up in the house of Nanda and Yashoda and

constantly protected them. He destroyed the demon Kamsa and

fulfilled the yearning of Kuchela, his childhood friend and

devotee. Kuchela, though a childhood friend of Lord Krishna,

suffered acute poverty. He could not provide even a square meal

to his wife and children. He, therefore, approached Lord Krishna

on the advice of his wife to seek relief from poverty. But, the

moment he saw Krishna he forgot the purpose of his visit and

told Him “Oh Krishna! I don’t need anything. I am aware that

you protect not only me, but the entire universe. You incarnated

for the purpose of establishing Dharma and protecting mankind.”

He began extolling Lord Krishna thus:

You are beyond all description and human comprehension. Is it

possible to estimate Your glory and splendour? I have been

waiting for Your grace. Oh Lord! Listen to my prayer and

redeem me. You are the one who brought back to life the dead

son of Your preceptor. You are the one who suppressed the

serpent Kaliya, freed Vasudeva and Devaki and saved Draupadi

from humiliation. You fulfilled Kuchela’s desires, You made


ugly-looking Kubja beautiful. You protected the Pandavas and

saved the 16,000 Gopikas. You are beyond all description and

human comprehension. Krishna, it is not possible for even

Brahma to describe Your glory. I have been praying for Your

grace.

(Telugu song) (SSS Vol.40)

Think of the Divine at all times

The devotee's feelings determine his concept of God. When a

devotee prays, "Oh Lord! Don't you see my sufferings? Don't

you hear my lamentations? Can't you see the troubles I am going

through?" the Lord appears to him only as a pair of eyes. The full

form of the Lord will not appear to him.

The state of mind of spiritual aspirants today is like this: when

they are in meditation they appear like Yogis. After the

meditation is over, they return to their daily activities and are

immersed in mundane pleasures. This is not the way of life

preached by Krishna. He declared: "Sathatham Yoginah" (Be

Yogis at all times). What we witness today is: "Yogis in the

morning, bhogis (epicureans) during the day and rogis (sick) at

night." How can such persons ever remain Yogis at all times?

You have to think of the Divine at all times, in all situations in

whatever you see, do, say or experience. To pray to God when

you are comfortable and to blame God when you are in trouble

reflects your selfish and narrow outlook.

You cannot know what may happen at any time, in any situation.

What is bound to happen cannot be prevented. Hence you must

regard anything that happens as a gift from God. It is only when

you develop such faith and love for God that true spirituality can

Krishna Avatar

159

grow. You should not allow worldly attachments to multiply

without limit. Attachment only to the Divine, which transcends

all other attachments, is permanent. Wherever you go, whatever

you see, develop the sacred feeling that only what pleases God,

delights you. The body is only an instrument. It is the Divine that

animates it and makes it move about and experience things.

Those, who cannot recognise this truth, go about proclaiming

that they are devotees, that they are close to God and have

renounced all attachments.

The Gopikas' devotion

Sri Krishna once enacted a small drama to demonstrate how the

devotion of the illiterate cowherdesses of Brindavan was deeper

and fuller than that of Rukmini or Sathyabhama or the sage

Narada. He pretended that he was suffering from a severe

headache and that only the application of the dust from the feet

of a devotee would cure Him. Neither Rukmini or Sathyabhama

nor Narada were willing to offer the dust from their feet as they

felt that they would be condemned to live in hell if they allowed

the dust of their feet to pollute the Divine head of Krishna. When

Narada approached the Gopikas, they had no hesitation in

collecting the dust of their feet, because their only concern was

to relieve their beloved Krishna of His pain instantly without

caring about what happened to them as a consequence. Even

though they were warned by Narada about the dire consequences

of their action, they told him that they were not concerned about

the worst that might happen to them if only their Krishna would

be relieved of pain.


The ways of the Divine

Krishna's pain was gone the moment the Gopikas offered the

dust of their feet. Narada realised that the totally unselfish

devotion exhibited by the Gopikas was Parama Bhakti (the

highest form of devotion). The Divine exists in everything, in

every being, in every foot as well as in the dust on the foot. He is

also in the one whom you may consider as a thief.

The troubles besetting the world today cannot be removed except

through the promotion of unity. This unity can be promoted only

through love. Them is nothing that cannot be accomplished

through love. Love is God. God is Love. Live in Love.

Here is an illustration on how love works. For the past fifteen

days I could not move about without feeling a "shock." Today

when I came out and saw the happy faces of the devotees I was

filled with joy and forgot the state of my body altogether. This is

how the Divine works to experience your love and fill you with

love in return. There can be no joy where them is no love.

The Gopikas were filled with such love that they saw Krishna in

all that they did.

161

The Sai Avatars

Revelations about the Sai Avatar

ON THE occasion of Bhagawan's sixtieth birthday, He began

His discourse with a poem in which He declared His avataric

advent as the continuation of all the earlier avatars from

Narasimha to Sri Krishna.

God is known as Easwara, since He is the source and store of

prosperity and power. He is known as Sankara, for He is the

embodiment of sanctity and auspiciousness. God has no birth or

death. He has no wants, no desires. There is no single thing

which He lacks and longs to acquire. But, man ignores God who

is the very basis of his life and refuses to recognize things as

mere things. His mind has become a bundle of desires. (SSS

Vol.18), 23-11-1985.

Shirdi Sai Baba

Advent of Pathri, birth place of Sai Baba

In the former Nizam's dominions, there was a remote village

called Pathri. In that village there were a couple named

Gangabhavadya and Devagiriamma. They were grieving over the

lack of children. In answer to their prayers, a son was born on

September 28, 1835. That child was Sai Baba. As


162

Gangabhavadya had developed a feeling of total detachment and

renunciation, he decided to retire to a forest regardless of the

child. Devagiriamma, who looked upon her husband as God,

decided to follow the husband leaving the child.

Early years of the child

There was in the same village a Sufifakir. As he was also

childless, he took charge of this child and brought him up in his

home. The boy stayed in the Fakir's home for four years (1835 to

1839). The Fakir passed away in the tide of time. The Fakir's

wife, who had lavished great affection on the child, was grief-

stricken. To add to her worries, the boy was behaving in a

troublesome manner. In those days, Hindu-Muslim differences in

that area were growing alarmingly. There was considerable

bitterness between members of the two communities.

What the boy used to do was to visit a Hindu temple and sing

songs in praise of Allah. "Mein Allah hoo!" ("I am God"). "Allah

Malik hai!" ("Allah is the Supreme Lord"). He used to declaim in

this manner in the temple. The Hindus used to chastise the boy in

various ways for his misbehaviour. Nor was that all. He would

enter a mosque and declare: "Rama is God", "Siva is Allah." His

behaviour in singing about Allah in a Hindu temple and about

Rama and Siva in a mosque was a puzzle to the public. Members

belonging to both the communities went to the Fakir's wife and

complained about the boy's behaviour. Unable to deal with this

situation the Fakir's wife handed over the boy to a high-souled,

pious scholar named Venkusa, who was living near her house.

The boy stayed in Venkusa's ashram for 12 years from 1839 to

1851. Venkusa was extremely fond of the boy. In every matter,

The Sai Avatars

163

he used to give priority to the young Baba's views. Seeing this, in

course of time, members of the ashram developed envy towards

the boy.

Arrival of Baba at Shirdi

One night in 1851, the boy left the ashram. He reached Shirdi, a

very small village at the time. He stayed there for barely two

months and then went about wandering from place to place.

After strolling for many years, he reached a place called Dhoop-

kheda. When he was residing there, the marriage of Chandu

Patel's brother's son was celebrated there.

Baba joined the marriage party and reached Shirdi again. That

was in the year 1858. From that day, till 1918, he did not move

out of Shirdi. He remained there for 60 years.

While at Shirdi, Baba used to converse with those coming to

him, give advice to them regarding their problems and offer

courage and solace to them with regard to their troubles. In this

manner, Baba's activities came to be known all over the country.

At that time there was in the Maharashtra area, a Deputy

Collector and Settlement Officer by name H.V. Sathe (Hari

Vinayak Sathe). He was grief-stricken over the passing of his

wife. Prof. G.G. Narke, a friend of Sathe, came to his house and

advised Sathe that there was no purpose in grieving over his loss

and that it was advisable for him to have a change of place to get

over his sorrow. He suggested that it was good to have the

darshan of some saint and persuaded him to come to Shirdi.


164

Sathe was quite an extraordinary person. On reaching Shirdi, he

and Narke had darshan of Baba. On several occasions, looking at

Sathe, Baba used to laugh, sing and make strange gestures.

Doubts arose in Sathe's mind whether Baba was real sage or an

eccentric person. No one mentioned anything about Sathe to

Baba. Sathe and Narke merely went to see Baba and sat in his

presence. Baba told Sathe: "Don't worry about anything. Bodies

are like water bubbles. Don't develop any attachment to the

body. Develop your attachment to the Dehi (In-dwelling Spirit).

Worries are passing clouds. Have courage. Protect your child."

The last remark had reference to the fact that Sathe's wife had

died after giving birth to a child. Even Narke had not heard about

the survival of this child. On hearing Baba's words Sathe realised

that Baba was not a crazy person but one who was a Trikala

jnani (who knew the past, the present and the future). Sathe, who

had intended to stay for a short while just to have darshan of

Baba, prolonged his stay by two more days.

Making frequent visits to Shirdi, Sathe was the first to realise

that there were no proper amenities at Shirdi for those coming to

Baba. The place where he provided residential accommodation

for visitors is "Sathe Wada." Sathe was the first to set up

apartments at Shirdi.

Building at Shirdi

While serving in this manner, Sathe went again to Shirdi after he

began to feel whether there was any purpose in his continuing to

earn income and accumulate wealth. On seeing, Sathe, Baba

smilingly said: "You appear to be losing interest in your job. You

are wondering how to dispose of the wealth you have acquired.

Why give it to anyone? Use it for a good cause. Build a 'Koti' in

The Sai Avatars

165

Shirdi." Sathe told Baba: "Swami! I am not a millionaire. How

can I build a mansion here?" Baba replied: "Go on doing as

much as you can. Why fear when I am here?" Baba encouraged

Sathe in this manner. In due course, Sathe's maternal uncle,

Kelkar, settled down in Shirdi. Sathe used to send funds from

Poona and his uncle used to carry on the constructions in Shirdi.

In this way, Baba used Sathe as his instrument. He regarded

Sathe as his right hand in regard to all matters. Because Baba

was keeping Sathe close to him and relying on him for

everything, the residents of Shirdi grew jealous towards him.

"Many are content to do nothing themselves, but they

cannot bear seeing others do things and will carry tales

against them." (A Telugu poem).

Several persons used to come to Baba and tell stories against

Sathe. What is the appropriate name for such tale-bearers? They

should be called "enemies of beggars" (namely, barking dogs).

A judge for a judge

At Shirdi, Baba used to do two notable things. One was to

receive money from whoever came to him. He used to ask for

Dakshina (cash offering). He did not ask for large sums. It was

two rupees or five rupees. He would receive the money and give

it away immediately in their presence. He kept nothing with

himself.

One day a man by name Pradhan came to Baba. He had intended

to offer twenty rupees to Baba. In those days, there were no


166

currency notes. Everything was in silver coins; not like the alloy

coins of today. In those days every rupee contained one full tola

of silver. Pradhan thought that instead of offering so many silver

coins, it would be better to offer one gold sovereign to Baba.

Baba turned the sovereign this way and that and remarked: "How

is it I have not seen such a coin before?" A person near Baba

said: "It is a gold coin." Baba then observed: "I don't want this.

Give me the money in rupees." He asked how much the

sovereign was worth. At that time it was worth fifteen rupees.

Getting back the sovereign, Pradhan gave fifteen rupees to Baba.

Immediately Baba remarked: "Pradhan! You have to give me

five more rupees!" Pradhan was a judge at the time. Pradhan as

well as persons around him wondered why Baba was demanding

five more rupees when a sovereign was worth-only fifteen

rupees.

Noticing Pradhan's hesitation, Baba told him: "First hand over

the five rupees and then think about it." Pradhan gave the five

rupees. Then Baba observed: "When you set out from your

home, how much did you want to offer to Baba? You intended to

give twenty rupees. You gave only fifteen. So I was entitled to

ask for five more." When Pradhan heard these words, he was

stupefied. He admitted that Sai Baba was a good judge. In this

manner, Baba was in the habit of collecting money from those

who came to him and to give it away to the needy.

Sai---the Guru

One day, he summoned Kelkar and told him, "Today is Guru

Poornima. Perform Guru Puja to me." No one there knew the

The Sai Avatars

167

meaning of Guru Puja. Kelkar asked Baba what Guru Puja

meant.

Baba asked: “Who do you think is a guru ? It is not the pontiffs

of Maths who are gurus. Nor are sanyasins (renunciants)gurus;

God alone is the Guru (Preceptor)." "Brahmanandam

Paramasukhadam Kevalam Jnaanmurthim Dwandwa-athitham"

(He is Supreme Bliss, the giver of Divine happiness, the

embodiment of the Highest Advaitic Knowledge and one who

transcends all dualities. He is Supreme Divine Preceptor). "He is

Brahma, He is Vishnu, He is Maheswara, He is the Supreme

Absolute. Salutations to that Supreme Guru. The true guru is one

who combines the three forms of the Trinity, the gods who

preside over creation, protection and dissolution. Thus God alone

is the real Guru" declared Baba. On hearing this, Kelkar asked:

"Should I worship Brahma, Vishnu or Rudra?" Baba declared in

a voice of assumed anger: "Eh Saitan! Here I am! Offer worship

to Me!" Thereby Baba made known that He was Brahma, Vishnu

and Rudra. All those present felt that Baba was the Divine

incarnate.

Sathe leaves Shirdi

As the days passed, the residents of Shirdi developed hatred

towards Sathe because he was collecting all the offerings to Baba

in a hundi to use the money for building a Mandir. Just at that

time, a silver chariot with silver horses which was in Sathe's

keeping, was stolen by some thieves. Sathe was the principal

trustee. The people of Shirdi suspected Sathe of complicity in the

theft. One day one of the residents planned to strike Sathe with

an axe on the way. Getting wind of this, his maternal uncle called

Sathe and urged him to leave immediately as it was too


168

dangerous, for him to stay there. He told Sathe that he could

worship Baba wherever he might be. Reluctantly Sathe left

Shirdi.

Baba used to ask for Sathe ceaselessly. But Sathe was not there.

Baba appeared to be in great distress. Sathe was near and dear to

Baba. The devotees felt that Baba was sorely affected by the

absence of Sathe.

About this time, the parents of Shyam came to Shirdi with the

two-year old child. Shyam's father had just retired from service

and decided to settle down in Shirdi. The boy's name was Mohan

Shyam. The parents called him Mohan, while Baba called him

Shyam. The boy was put to school at Shirdi and in due course he

completed his studies and received training as a teacher. He was

appointed as a teacher at Shirdi. The school adjoined Baba's

room. During the day, Shyam would be teaching at school. There

was a ventilator in the wall separating Baba's room and the

classroom. Shyam used to watch Baba at nights through the

ventilator. He used to notice Baba talking to himself, getting

angry at times, or laughing to himself, or doing other curious

things.

Baba used to sleep on an eighteen-inch-wide plank suspended

from the ceiling. Shyam was apprehensive that Baba might fall

off from his lofty but narrow perch during sleep.

Figure 7: Sai Baba of Shirdi

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Description The most well known photograph of Sai Baba of Shirdi.

Date Before 1918

Source mosque in Shirdi

Author Unknown

Description The most well known photograph of Sai Baba of Shirdi.

Date Before 1918

Source mosque in Shirdi

Author Unknown

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Baba's concern for Devotees

Once he mustered courage to ask Baba while massaging his feet:

“Swami! You don't seem to sleep at all at nights. You are

laughing to yourself or talking. What is the secret of all this?"

"You simpleton! Do you imagine you are the only person about

whom I am concerned in this world?

There are numerous persons who are praying to me. I am

speaking to all of them," replied Baba. "When I turn my finger, I

am turning their minds. When I laugh, I am amused at their

follies.

These are the things I am doing for my devotees, dear child."

Shyam prayed to Baba: "Swami! My classes don't take up much

of my time. Let me stay with you during the rest of the time and

serve you." At that time there was a woman called Laxmibai who

used to cook the food for Baba. Shyam used to go to her and

assist her in the preparation of jowar rotis. Baba had a great

liking for brinjals. Shyam went to Laxmibai to learn how to

prepare brinjal dishes. Shyam went on serving Baba in this way

and he alone knew the joy he derived from such service.

Baba's way of disciplining devotees

Baba often used to fly into a temper. This was only an outward

appearance. Sometimes he used to throw a stick at someone ten

feet away. Shyam once asked him: “Swami! You are hurling the

stick at the man in such a rage. Supposing something happened

to him and he died, will you not get a bad name?" Baba replied

sharply: "Saithan! You keep quiet. That fellow's life is in my

hands. He will die only if I permit him. You better mind your


172

business. Why are you bothered about others? That man will

come to his senses only if he sees me in this manner. If I am

indulgent they will try to ride the high horse." Thus, in this way,

Baba used to discipline people by threats and harsh words. "It is

only with this aim in view I am displaying anger and not for any

other purpose." This secret was revealed by Baba only to Shyam

and none else. Baba's life is really a saga of love and nothing

else.

Keeping Shyam near him and allowing him to serve him, Baba

spent many years. One day, Baba called Pradhan and asked him

to construct a small tank. Pradhan was thus the first to be

involved in the building of a Samadhi for Baba.

It was the year 1918. Pradhan's wife, who was living in her

native village, had a dream in which Baba appeared to have

passed away. Pradhan was in Shirdi. On waking up, Pradhan's

wife started crying over the passing of Baba in her dream. At that

moment she heard a voice in the house declaring: "Don't say that

Baba has died. Say that Baba is in a state of Samadhi." Samadhi

means equal-mindedness. "Life and death are alike. Joy and

sorrow, profit and loss are the same.

Hence, there is no such thing as death for Baba"--this was what

the voice declared. When she was trying to find out wherefrom

this voice came, she received a message from her husband

conveying the news of the passing of Baba. That occurred on

Vijayadasami day (in 1918).

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173

September 28 (1835) was his date of birth. On Vijayadasami day,

he gave up his body. Although this year Vijayadasami falls on

September 29, in the year of Baba's Samadhi, the date was

different.

Sai's advent: the mystery

On account of the passage of time and circumstances, no one

knew the exact dates of Baba's birth and passing. In this context,

the mystery relating to Baba's birth should be noted. One devotee

wrote a poem (Sanskrit) in which he offered his "salutations to

the One born in Pathri, who lived in Dwarakamayi and who was

the protector of devotees."

When Gangabhavadya and Devagiriamma were living in Pathri

village, they were worshipers of Iswara and Parvathi. They had

no offspring for a long time. They intensified their prayers.

Gangabhavadya used to ply boats near the village for a living.

One night, when it was raining heavily, Gangabhavadya left his

house to take care of the boats, telling his wife that he would not

be returning in the night. After the husband had left, having an

early meal, Devagiriamma took her food and went to bed. At 9

p.m. there was a knock at the door. Devagiriamma opened the

door, expecting the likely return of her husband. A very old man

entered the house. He pleaded: "It is very cold outside. Please

permit me, mother, to stay inside." As a pious woman, she

allowed him to stay in the inside verandah and went in after

bolting the inner door.

A little while later, there was a knock on the inner door. She

opened the door. The old man said: "I am feeling hungry; give


174

me some food." Finding that there was no food, the woman

mixed some flour with curds and gave it to him. There was again

another knock after some time. When she opened the door, the

old man said: "My legs are aching. Mother, will you massage

them?"

Devagiriamma went inside, sat in the prayer room and prayed:

"Oh Mother! Why are you testing me like this? What should I

do? Should I serve him or refuse?" Going out of the house by the

back door she went in search of someone who could be engaged

to render this service. No one was available. Again there was a

knock by the old man. At the same time a woman knocked at the

back door. She said: "It appears you came to my house and

sought some feminine help. I was away at the time. Please let me

know what service I should render."

Feeling happy that Goddess Parvathi herself had sent the woman

in response to her prayers, Devagiriamma sent the newcomer to

the verandah for serving the old man and closed the door. The

old man and the new woman were none other than Parameswara

and Parvathi the divine couple. Parameswara told Parvathi:

"Fulfil the cherished desires of this lady." Parvathi told Easwara:

"You are the Supreme. Please shower your grace on her

Yourself." Easwara said: "I came to test her. You came in answer

to her prayers. Hence you must bless her." There was a knock on

the door again. This time Devagiriamma promptly opened the

door, because of the presence of another woman there. Parvathi

and Parameswara appeared before her in their divine form.

Unable to contain her joy, Devagiriamma fell at their feet.

Parvathi then blessed her: "I grant you a son to maintain the

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lineage and a daughter for Kanyakadana (a girl to be offered in

marriage)." Then she fell at the feet of Easwara. Easwara said: "I

am immensely pleased with your devotion. I shall take birth as

your third child." When Devagiriamma got up, the Divine couple

were not there. Feeling ecstatic over this experience,

Devagiriamma was eagerly expecting the return of her husband

in the morning to relate to him the whole story.

The husband returned in the morning. Eagerly awaiting his

arrival she related to him all that had happened the previous

night. The husband said: "Devagiri! What is all this fanciful tale!

It is all a dream. Parvathi and Parameswara appearing before you

and giving darshan! It is pure fantasy!" Gangabhavadya

dismissed the whole episode as incredible and fanciful.

But, as the years passed, Devagiriamma became enceinte and a

son was born. A year later a daughter was born. Gangabhavadya

was convinced that the birth of the two children was the result of

the blessing conferred by Parvathi and Parameswara. He told his

wife: "You had the good fortune (to be blessed by the Divine

couple). I did not have that luck." When Devagiriamma

conceived again, Gangabhavadya began to feel an urge to give

up hearth and home and go in search of the Divine couple. He

announced to his wife that he was leaving for the forest to do

penance. The devoted wife that she was, Devagiriramma decided

to follow him, though she was in the ninth month of her

pregnancy. After proceeding some distance, she developed

labour pains. She delivered a boy. Wrapping the babe in a piece

of cloth, she left the child by the roadside and followed her

husband.


176

Because of these circumstances, no one knew who the parents of

the child were. The Fakir who found the child brought him home

and took care of him. Baba's life-story is known only from the

time of his arrival in Shirdi.

The difference between devotees and disciples

In 1917, Baba once called Abdul Baba, Nana Chandorkar,

Mhalsapathi, Das Ganu and others and started asking each of

them: "Do you know who you are?" Each of them replied: "I am

your sishya (disciple)." Baba said: "Nonsense! Don't use that

term any longer. I have no disciples in this world. I have

countless devotees. You do not recognise the distinction between

a disciple and a devotee. Anyone can be a devotee. But that is

not the case with the disciple. A disciple is one who carries out

implicitly the commands of the guru (the preceptor). The mark

of the sishya is total devotion to the preceptor. Only the man who

says, “I have none in the world other than the preceptor is a

disciple. How far have you respected my injunctions? How are

you entitled to claim that you are my disciples? Only the one

who follows me like my shadow can claim to be my disciple.

The devotee is one who prays to the Lord wherever he may be.

Hence, there is a big difference between a disciple and a devotee.

The disciple and the preceptor are like two bodies with one spirit.

The disciple should have no sense of separateness from the

preceptor. He should feel, 'I and you are one.' There are no such

disciples to be found in the world. There are millions of

devotees, but no disciples.”

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Baba and Shyam, the only disciple

On hearing this, Shyam was in deep pain. He felt within himself:

"Apart from serving at your feet, I have no other concern." Baba

then went into another room and called Shyam inside. "In this

entire world, for me you are the only disciple. All others are only

devotees." At that moment, Shyam fell at the feet of Baba, and

cried out, "You alone, you alone" (are my refuge) and breathed

his last.

In all his life of over 82 years, Baba had never shed a tear in the

presence of devotees. When Shyam passed away he shed three

drops of tears. The devotees present there said: “Swami! Why do

you feel so grieved? All are in your hands." Baba replied: “Dear

boys! I am not grieving at all. Almost all his sins had been wiped

out already. By the three tear drops I shed, the remaining sins (of

Shyam) have been washed away."

All that Baba said or did was for the good of the devotees alone.

Towards the end, Abdul Baba came to Baba. Baba told him: “I

shall appear again and give you darshan." "When will that be?"

asked Abdul. Baba told him: "It will be after eight years." "The

first advent of Sai was in Maharashtra. The second advent will be

in Madras," Baba said. It should be noted that when this form

(Sathya Sai) made Its advent, Andhra Pradesh was part of

Madras Presidency.

Advent of Sathya Sai after Shirdi Sai

When he was asked, in what form the next advent would take

place, Shirdi Baba told Abdul Baba alone: “I will give darshan


178

in the name of Sathya for upholding Truth." That is the present

advent.

The reason for relating all this is that today happens to be the

birthday of Shirdi Baba (September 28, 1835). Baba attained

Samadhi in 1918. Bodies are transient. These vestures are

assumed only for the sake of devotees. Unless the Divine comes

with a form, no one can develop faith in the Formless. The

Divine in human form is the preparation for comprehending the

Formless Absolute.

The truth about God cannot be understood by anyone. He is

infinitely vast. He is minuter than the atom. No one can know

what is the macrocosm and what is the microcosm. Because of

this mystery, one devotee sang:

Can any one unravell your mystery

Oh Krishna! You are vaster than the vastest;

You are subtler than the atom.

All the countless beings in the world

Cannot grasp your baffling mystery

How can anyone know your Infinite

Cosmic form, Oh Krishna!

Nor is that all.

Among the great thieves, you are the greatest,

How can anyone know you, oh Krishna!

(SSS Vol.23), 28-9-1990.

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Sathya Sai Baba

It was the 20th of October (1940)--a Monday. This is what I

declared on that day:

Know I am verily Sai

Give up your attachments and attempts;

The old relationships are at an end.

No one, however eminent, can alter My resolve.

When I made this declaration, the families of Thammiraju,

Hanumantha Rao, Bhojaraju and Seshmaraju, all themselves

declared with one voice against my leaving (the home).

This happened at Uravakonda. When the awareness of the human

body and of the presence of Divine exists in one, a certain

amount of dispassion and renunciation is required to manifest

this state of mind.

Municipal Chairman's adoration

While I was in Uravakonda, the Municipal Chairman of Bellary,

Ramaraju, came to see Swami, who was then familiarly called

"Raju." Seeing Swami he told Seshamaraju: "We shall take this

boy to Bellary and keep him with us during the holidays." He

added: “Seshamaraju! You are regarding this lad as an ordinary

boy. That is not so. The effulgence on his face and his purity

have moved my heart. There is a Divine effulgence within him.

Do not be deluded. You may also come with him and stay with

us."

From there, the Municipal Chairman took us to Hampi. Do not

consider what I am going to say now as something boastful or

fanciful or exaggerated. The entire party went into the


180

Virupaksha temple. If I had said I would not come with them

into the temple, others might feel angry or offended. I said I was

having stomach ache and did not wish to go into the temple. All

the members of the party including Thammiraju, went in. They

were about 50 or 60 persons.

Ramaraju was thinking only of God and nothing else. He

entreated me repeatedly to come with him. I was a very small

boy then. He held both my hands and pleaded, "Please, please,

come." But seeing my firm resolve, he did not press me further.

Raju as Virupaksha

Inside the temple, harathi was being offered to the deity, but

Virupaksha was not there! Only Raju was in the sanctum!

Seshamaraju got angry. He felt that having refused to enter the

temple, Raju had somehow got in and stood in the sanctum. This,

he felt, was gross sacrilege. He could not contain his anger. But

Ramaraju did not think in that manner. He felt that "Raju is

Virupaksha and Virupaksha is Raju."

Seshamaraju came out of the temple and found me sitting under

a tree. He was always very suspicious. He sent someone inside to

find out whether Raju was there, while he himself stayed outside

to keep a watch over Raju under the tree. Raju was inside the

temple as well as under the tree! Seshamaraju felt very happy

internally, but he did not speak to me about it, treating it as a

unique experience for himself.

Then they brought me to Bellary. While staying there for a few

days, the Municipal Chairman introduced me to various officers,

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181

speaking highly about me. I was not addressed as "Swami" in

those days, but only as "Raju." Some of the officers seemed to

feel that the Chairman was making much of a small boy like me

and even tried to make fun of it. Before bringing me to Bellary

the Municipal Chairman got made for me a shirt and a pair of

knickers. I am so small even now. You can imagine how much

shorter I was then. In those days, that is, fifty years ago, it was

fashionable for young boys to have a pin for the shirt collar. The

collar pin was a status symbol and a mark of affluence. The

Municipal Chairman was wondering what else to give me

besides the clothes. He went to a goldsmith and got a gold collar

pin made for me in one hour. Pinning it on my shirt, he said:

“Raju! You should be remembering me whenever you wear this

pin."

Baba's attainment of freedom from Maya

We returned to Uravakonda by bus. Two days later the school

reopened. I was going to school. On the way, the collar pin fell

from the shirt. (It could not be found). The loss of the collar pin

freed me from attachment (to worldly things). Then I sang a

song:

October 20th was a Monday

Returning from Hampi Baba was going to school.

The collar pin was lost and could not be found.

That clay was the day of transformation.

The loss of the pin was the cause of a big change.

The link with worldly ties have gone.

The pilgrimage to Hampi also served its purpose;

Freedom from Maya was attained.


182

That day I left the home. Attachment to worldly objects is a kind

of Maya (illusion). When these objects are given up, there is

freedom from Maya.

The same day I went to the Excise Inspector Anjaneyulu's

bungalow. He was one of those who on seeing Swami felt a kind

of spiritual urge. His house was on the way to my house. He used

to prepare some edibles and wait, together with his wife, for my

arrival. They would send their children inside lest they should

form some impressions about the parents. As soon as I entered

the house, both of them would hold my feet. I used to tell them

often: "Sir, you are an elder. You should not touch my feet." He

would reply: "Raju, we may appear elders in terms of the body.

But in terms of wisdom, we are very small. You are verily

Krishna himself." They used to describe me like this. They

would do it in great privacy, lest others should scoff at them.

Emergence of Raju as Sathya Sai

On that October 20th, I did not go to the school. In the school I

used to lead the prayers everyday. There was a platform with a

few steps. In the prayer there was a song which ran as follow.

Aharaha thava aahvaana prachaarita

shuni thava Udaara Vaani

Hindu Bauddha Sikha Jaina Paarasika

Mussalmaano Christaani.

Even in those days there was the recognition of the oneness of all

religions. Some of the teachers used to wonder how this boy was

propagating the unity of all religions.

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As I did not go to school that day, there was a commotion in the

school, with everyone asking, "Where is Raju?" No boy was

present at prayer-time. All the boys rushed to Anjaneyulu's

house. I did not see any of them. I was just sitting on a rock. The

boys were discussing among themselves: "Some change has

come over Raju. What has happened to him? Could something

have occurred in his home to upset him after his return from

Hampi."

I declared then: "If you want to know who I am take a

photograph of me". When the photo was taken, the picture of

Shirdi Baba was in front of me. At that time no one knew who

Sai Baba was. In the gathering here today, Anjanayya is present.

He is now the Chairman of the Sathya Sai Organisation in

Anantapur district. He knows about that photo.

I told the boys to go to the school and start the prayer.

Meanwhile, Seshamaraju sent a telegram to Puttaparthi regarding

the events in Uravakonda. The parents came hurriedly to

Uravakonda to take me away to Puttaparthi. At that time, there

was no bus service even upto Bukkapatnam.

Buses plied only upto Penukonda. From there, people had to go

by bullock cart. All the boys declared that they also wanted to go

with Raju.

Tragedy strikes two classmates of Baba

At that time, a tragic incident occurred. In the school, three

students used to sit together in each desk. In the desk where

Swami sat, he had on one side the Sheristadar's son and on the


184

other the Revenue Inspector's son. Both of them were fairly well

to do. By their continuous association with me in the class, their

hearts had been transformed. The day I left the school, both of

them suffered a grievous mental shock. They cried "Raju! Raju"

in great anguish. When they saw me boarding the bus, the

Sheristadar's son lost his mind and fell into a well. "I cannot live

without Raju" were his last words. The other boy was always

wailing, "Raju! Raju!" and would not take any food or drink.

This state of mental imbalance is Unmatha, a spiritual

phenomenon. Many people think that this condition is related to

the giving up of worldly objects.

In view of the tragic end of these two boys, their classroom in the

school was locked up. Even today there is the desk, which has

been named "Sathya Sai Baba Desk." There was a Headmaster

named Lakshmipathi (in the Uravakonda school). He used to

summon me to his office as soon as I came to the school. This

kind of feeling does not come to everyone.

Only those who have been blessed by their good deeds in

previous lives have such feelings. As soon as I went into his

office, he would close the door. He would ask me to sit in his

chair. He would sit on the floor and start massaging my feet.

Innocently, I would tell him often: “Sir, you should not do such a

thing." Lakshmipathi used to say: "You don't know these things.

I know them. There is a great sakthi (power) in you." In this

manner, many things used to happen in Uravakonda in those

days.

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The remarkable change in Uravakonda

October 20 (1940) is the day that wrought a great transformation

in Uravakonda. There was a remarkable change in all the

students there. I shall give you a small example to illustrate what

an amount of affection and love they had for me. The day after I

left, another boy went up to the platform in the school for prayer.

He started to pray, but broke down in tears. He remembered

Swami and could not continue. When he started crying, everyone

in the hall began to cry. The prayer turned into a lamentation.

The headmaster said: “There is no need for a prayer. The cry

itself is the prayer." From that day, the prayer room was locked

up and was later converted into a sacred showroom.

The students of those days were full of purity. They were not

prone to indulge in criticisms and speculations like students of

today. Cleverness and intellectual abilities have increased among

students today but good qualities have been on the decline. In

those days, cleverness was less but goodness was greater.

Prasanthi Nilayam is now a mini-world

The lights that have been lit to celebrate a memorable event is a

symbol of how the Andhra people have imbibed and are

spreading the message of Sai. Embodiments of Divine Love! Do

not think that this is said to flatter you. Consider it as a

declaration of truth.

What has been accomplished at Prashaanthi Nilayam in the past

fifty years could not have been achieved even in five hundred

years (cheers). Although many avatars have done great things,

no avatar has achieved the stupendous things done here in fifty


186

years. All this has been accomplished by this single hand. A

splendid university has been established here. A planetarium has

been set up. In a small village like this, even an aerodrome is

being constructed.

The name of Prasanthi Nilayam has spread to all parts of the

globe. The whole world exists in miniature in Prasanthi Nilayam.

People from all countries are gathering here. Prasanthi Nilayam

is now a mini-world. You are going to witness many more things

by November 23.

Will people from other countries come here even if they are

invited? But no invitations or promotional literature have been

sent to anyone. I am even advising many who wish to come not

to do so. This supreme power of attracting so many from all parts

of the world can only belong to the Divine (cheers). The

fragrance emanating from a flower spreads all over. Does the

flower invite the bee? No. But the bee rushes to the flower of its

own accord to taste the nectarine honey in it. Does a bee ever go

to a plastic flower? Where is Argentina? It is almost at one end

of the globe. In Argentina bhajans are being held in every home

(cheers). In Panama, some military officers campaigned against

the government in power and called for a "Sathya Sai

Government."

These officers were arrested and kept in a mental asylum on the

ground that they had gone crazy. All the military officers were

able to convert the nurses and doctors in the hospital to Sai

devotees. It is not easy to do this. Such changes can be effected

only by a change of heart.

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Devotion alone can protect the world

Embodiments of Love! If you have been able to carry these

lamps, from house to house, it is not the result of something

external. The light has come from your hearts. Hence, more than

lighting the lamps outside, develop the jyothis within you and

purify your hearts.

All Sathya Sai Organisations should be permeated with love. No

room should be given to divisive forces. Differences of caste and

creed should be totally eschewed. Character alone should be the

hallmark of one's community. Love should become an article of

faith. Morality determines the nature of a community. The

answer to the question, "To which community do you belong?"

should be: “I belong to the community of the moral." If anyone

asks for your religion, declare: “Love is my religion."

Develop devotion to God on this basis. Devotion alone protects

the entire world and nothing else. No government, no bombs, no

tanks can save the world. Devotees alone are the protectors of the

world. Developing devotion, having the well-being of the world

in view, participate in Nagarasankirtan (going round one's

village or town performing bhajans). (SSS Vol.23)

Historic discourse at Prashaanthi Nilayam on 20-10-1990 which marked the

golden jubilee of Bhagawan's Avataric Annunciation at Uravakonda.

Arva roopa dharam, Saantham

Sarva naama dharam, Sivam

Sat - chith - ananda roopam Adwaitham

Sathyam Sivam Sundaram.


188

I am all forms ascribed to the Almighty; I am the Embodiment of

Perfect Peace. I am known by all the Names through which the

Almighty is addressed and adored by Man. I am the Embodiment

of Goodness; I am Being - Awareness Bliss, Atma, the one

without a Second, Truth, Goodness, Beauty. (Golden Age, p.

137)

The white-ant infested tree will not be cut, it will be

saved.

In this Avatar, the wicked will not be destroyed, they will be

corrected and reformed and educated and led back to the path

from which they have strayed.

Again this Avatar will not select some place other than the place

where the Nativity took place for the centre of the Leelas,

Mahimas and Upadesa. This tree shall not be transplanted it will

grow where it first rose from the earth. Another speciality is this:

the Avatar has no affinity or attachment in its career with

members of the Family wherein It appeared. Unlike the

appearances as Rama, Krishna etc., when the Life was played out

mostly among and for the family members, this Avatar is for the

Bhakthas, the aspirants, the Sadhus and Sadhaka only. It has no

japa, dhyana or yoga; it knows no worship; it will not pray to

anything, for it is the Highest. It only teaches you to worship and

pray. (SSS Vol.1, p. 22)

I have a "Task": To foster all mankind and ensure for all of them

lives full of ananda (bliss). I have a "Vow": To lead all who stray

away from the straight path again into goodness and save them. I

am attached to a "work" that I love: To remove the sufferings of

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the poor and grant them what they lack. I have a "reason to be

proud", for I rescue all who worship and adore me, aright. I have

my definition of the "devotion" I expect: Those devoted to me

have to treat joy and grief, gain and loss, with equal fortitude.

This means that I will never give up those who attach themselves

to me.

Letter that he wrote to his older brother Seshama

Raju (1947)

(Sathyam Sivam Sundaram Vol I)

Prema Sai

In the triune Sai Avatars, the first one was Shirdi Sai, the second

is Parthi Sai and the third will be Prema Sai. Prema Sai will bring

about complete unity of mankind. (SSS Vol.41, p. 36)

Triple Incarnation

The bodies are different, but the Divinity is one. The first advent

was for revealing Divinity. The second advent is to awaken the

Divinity (in human beings). The next advent is for propagating

Divinity. The three Sais are' Shirdi Sai, Sathya Sai and Prema

Sai.

Triple Avatars

The previous Avatar -Shirdi Sai Baba - laid the base for secular

integration and gave mankind the Message of Duty that is Work

(Christ’s ‘Messenger’ stage-the Karma Kanda of the Vedas). The

Mission of the present Avatar is to make everyone realize that

since the same God or Divinity resides in everyone, people


190

should respect, love and help each other irrespective of caste,

colour or creed. Thus every work can become as act of worship

(Christ’s ‘Son of God’ stage-the Upasana Kanda of the Vedas).

Finally, Prema Sai -the third Avatar-shall promote the Message

that not only does God reside in everyone, but everyone himself

is God. That will be the Final Wisdom which will enable every

man and woman to rise to God (Christ’s ‘I and My Father are

One’ stage-the Jnana Kanda of the Vedas).

The Purpose of this Triple Incarnation is to unite all mankind

into One Family, the establishment of the Divinity-the Atmic

Reality-in every man or woman, which is the basis on which the

entire Cosmic Design rests. Once this is realized, the common

Divine Heritage that binds man to man and man to God will

become apparent. And Love shall prevail as the Guiding Light of

the Universe. (TS-P180/181)

191

The lesson of the legend

The Grace of God is the Tortoise incarnation, for the Lord

Himself comes to the rescue, once He knows that you are

earnestly seeking the secret of Immortality: He comes, silently

and unobserved, as the tortoise did, holding the manana

(reflection) process unimpaired and serving as the steady base of

all spiritual practice. Many things emerge from the mind, when

churned, but the wise wait patiently for the appearance of the

guarantor of Immortality, and seize upon it with avidity. That is

the lesson of the legend. It is a summary of Atma Vidya (science

of the Self).

Remembrance of the Lord's name is the method of crossing over

the ocean of the worldly life for this age; remembering the Lord

by means of His Name is enough to save man. The Lord is

Anandamaya (of the nature of Bliss); He is also Ananda (divine

bliss), which is to be tasted through the Name. It is Sat-Chit-

Ananda (Being-Awareness-Bliss Absolute). You may doubt

whether such a small word like Rama or Sai or Krishna can take

you across the boundless sea of worldly life. People cross vast

oceans on a tiny raft; they are able to walk through dark jungles

with a tiny lamp in their hands. The Name, even the Pranava

(Om) which is smaller, has vast potentialities. The raft need not

be as big as the sea.


192

The recitation of the Name is like the operation of boring, to tap

underground water; it is like the chisel-stroke that will release the

image of God imprisoned in the marble. Break the encasement

and the Lord will appear; cleave the pillar, as Prahlada (Lord

Vishnu's devotee) asked his father to do, and the Lord who is

ever there will manifest Himself. Churn and you bring the butter,

latent in the milk, into view. That is the experience of every

mother that every daughter learns; in the spiritual field, you learn

that spiritual practice from yogis, who have gained and offered

that navaneetham (fresh butter) to Krishna. (SSS Vol.5),13-1-

1965

One's birth is the result of one's actions in previous lives. The

divine gate-keepers of Lord Vishnu, Jaya and Vijaya, were born

as demons on earth because of the curse of the sages Sanaka,

Sanandana and others. They came under the curse because of the

dominance of the Rajo and Thamo gunas in them which induced

them to show disregard to the great sages. Despite the high

position they enjoyed in the Divine Presence, they had not

absorbed the moral values----humility and duty. Hence, they

were cursed by the sages and took birth as Rakshasas.

Hiranyakashyapa was the greatest among the Rakshasas. But his

son, Prahlada, was the greatest devotee of God. How did this

happen? It was because of the divine message which Prahlada

imbibed from sage Narada. A Rakshasa's son became the

greatest devotee of Vishnu. Those who had been nearest to

Vishnu, Jaya and Vijaya----were born as Rakshasas! Their moral

qualities account for the difference. Likewise, if one born as a

human displays demonic qualities, he is not a man, but a demon.

The Lessons from the Legends

193

If one who is born among Rakshasas has divine virtues, he is

divine in nature and not a Rakshasa. Hence, whether one is good

or bad should be judged by his qualities and not by his family

affinities or form. Learn to lead a life of virtue for, without

virtue, life has no meaning at all. (SSS Vol.19)

From Rama and Krishna to Sathya Sai

In the Treta Yuga, Rama came as the very embodiment of Sathya

and Dharma (Truth and Righteousness). In the Dwapara Yuga,

the Lord incarnated as Krishna, the embodiment of Santhi and

Prema. Today the Avatar has come as the embodiment of all the

four--Sathya, Dharma,Santhi and Prema.

The world cannot so easily understand how the Love principle

works. The Bhagavatha has clearly expounded the connection

between Samsara (family life) and the world. Family life is

concerned with the bringing up of a family, the acquisition of

properties, the enjoyment of comforts and other material

benefits. Nature provides all that a man needs, air to breathe,

land for shelter, water to drink, and food to eat. But man is

forgetting how to live in harmony with nature according to

Nature's laws. Man craves for all kinds of artificial comforts.

This was the teaching of Suka to Parikshit (in the Bhagavatha).

The world is full of egoism and acquisitiveness, lust and hatred.

When man tries to utilise Nature to get rid of these bad traits,

then he will be able to experience peace, love, and forbearance.

Love can be got only though love and by no other means. Hence,

spiritual aspirants should develop Divine love. Love is Divine. It


194

seeks no return. Its only aim is to realise God. (SSS Vol.23), 14-

8-1990

The Lord manifests in different Avatars

In the Rama Avatar, for instance, Rama conducted himself as if

he was subject to Maya, but upheld Dharma for promoting the

welfare of the world. The Krishna Avatar was different. Keeping

Maya under control, He manifested His leelas (miraculous

deeds). This was why Vyasa, in his Bhagavatha, characterised

Krishna as "Leelaamaanusha Vigrahah" (The Divine

manifesting as man for performing His Leelas). The Bhagavatha

has described in detail the leelas of Krishna and proclaimed His

glory to the world.

In the Krishna Avatar, Krishna not only performed many

marvellous deeds, but also taught the Supreme Wisdom to the

world. He was one who had transcended the gunas, but, for the

sake of regeneration of the world, behaved as if He was

influenced by the gunas, and delighted the world by His deeds.

Whatever Krishna did, it was for the welfare of the world.

Krishna did everything, whatever He spoke or whatever action

He did, for the good and well-being of the world. But some

people, not understanding this truth owing to their own

limitations, attributed wrong motives for some of Krishna's

actions. In this they reflected their own feelings. (SSS Vol.23),

14-8-1990

The Lord incarnates to protect Dharma

It may be asked whether it is possible in the contemporary world

to practise such love. As declared by Krishna in the Gita: "The

Lord incarnates from age to age to protect Dharma."


195

Every human being takes birth to pursue Dharma. The human

body is given for practising Dharma. In this context, it should be

noted that protection of the body takes priority over the

protection of Dharma. It is only when the body is taken care of

that, Dharma can be protected. This is the rationale of the

statement: "Health is Wealth." It must be realised that the

protection of the body is solely for protecting Dharma. What is

Dharma ? It is the harmony of thought, word and deed. This is

the mark of true humanness. What kind of man is he whose

thoughts, speech and actions are not in accord with each other?

Today man must strive for this triple unity.

Dharma cannot be destroyed. But what is happening is the

decline in the practice of Dharma. Today, the practice of

Dharma is itself true sadhana. For the practice of Dharma, the

triple purity--purity of thought, word and deed---is essential.

Everyone has to cherish the Krishna consciousness in one's heart

every moment ceaselessly. (SSS Vol.23) 14-8-1990

Avatars duty is to promote devotees' welfare

Why am I engaged in various activities? Why am I concerned so

much about the devotees? Why have I established so many

institutions? This is my duty (as Krishna declared to Arjuna). To

promote the welfare of devotees is the duty the Lord has taken

upon Himself. I am undertaking so many activities for their sake.

But people do not recognise this fact. And owing to this failure,

they are missing their good fortune. The reason is their

selfishness. At least in the days ahead, they should try to

experience happiness and prosperity by leading meaningful lives.


196

They should sanctify their thoughts, because "as they think so

they become."

Bali's daughter Ratnavali developed a maternal feeling towards

Vamana on seeing his beauteous form as a boy. Later when she

recovered from a trance and found the foot of the Lord----as

Trivikrama--on Bali's head, she was seized with rage and rushed

to kill Him. Bali warded her off. Ratnavali was reborn as

Puthana, the ogress, during the Krishna avatar, when she first

fondled Krishna and then sought to kill him. The moral from this

episode is that one's thoughts have their consequences sooner or

later. Hence, it is essential to have good thoughts and do good

deeds to escape from the cycle of birth and death. This was what

Emperor Bali sought from the Lord. (SSS Vol.24), 24-8-1991,

Avatar’s pranks have an inner purpose

Balarama once complained to his mother, Yasodha, about

Krishna, that he was eating mud. The intention of Balarama was

to make known to the world the Divinity of Krishna. It should

not be construed as an action taken by him to get Krishna

punished.

Yasodha asked Krishna why he persisted in taking butter from

other houses and went to the extent of eating mud, when she had

so many delicious things at home for him. So saying, she gave a

slap on Krishna’s cheek. Krishna questioned his mother, “why

are you punishing me, mother? Am I a fool, or a child to eat

mud?” He asked her to look into his mouth, which he opened

wide. To her astonishment, she saw the whole universe in his

mouth. She exclaimed, “Is it Vishnu Maya? Is it a dream? Am I


197

Yasodha? What I saw was amazing. Was it true?” she realised

Krishna was not an ordinary child.

On another occasion, when Krishna asked Balarama whether

their mother was at home, Balarama retorted, “Is Yasodha your

mother? No. She is fair. Nanda is fair, but you are dark in

complexion.”

Krishna complained to Yasodha and enquired about this. She

said, “What Balarama says is true. You are the son of Devaki. I

have no male child at all.” When God assumes human form,

some people have to suffer. Without this, Divinity cannot be

recognized. Sugarcane has to be crushed to get juice, and it has

to be boiled and processed to get jaggery or sugar out of it. Sugar

can be used in coffee or tea or cool drinks or to make sweets of

different types. When you consume it, you get joy.

Parents of Avatars also have undergone suffering. Devaki was

lamenting that though she was the mother who gave birth to

Krishna, Yasoda was enjoying His childhood pranks. Similarly,

Kausalya, the mother of Rama, was also lamenting over the

separation of Rama, who had to go to the forest for 14 years.

Why did Rama go to the forest? He wanted to demonstrate to the

world that one has to follow the words of his father, however

difficult it may be. The Avatar (incarnation) has to do so many

things, which may not be liked by some. Last night, showers

came, and there were hailstones also in the rain. Though the

hailstones may hurt people, they too contain only rain drops.

They are not different. When you experience some troubles, you

should take them as hailstones which contain the water of love of


198

God. Whatever tests that God gives you, it is out of love only. It

is wrong to worry about them, as they are gifts of God. You

should remember always that you are a spark of the Divine. You

should resist the apparent obstacles and accomplish your tasks.

(SSS Vol.31, pp. 161-162)

What is the meaning of Avatar (incarnation of God)? It connotes

the combination of Divine consciousness with human

consciousness. Man is the combination of body, mind, intellect

and consciousness. God, who is the embodiment of love,

assumes human form to establish identity with man so as to bring

about transformation in him through love. God descends on earth

and involves Himself in the affairs of the world to teach and

guide man and to put him on the right path. Here is a small

example.

Do Not Superimpose Human Qualities On Avatars

Once the Gopikas approached Yashoda and complained to her,

“Mother! Krishna came to our house and broke our pots of curd

and milk.” Some other Gopikas came and complained to

Yashoda that Krishna entered their house at midnight and tied

the plaits of one Gopika with that of the other. When Yashoda

chided Krishna for these mischievous acts, Krishna said to His

mother, “Mother! You know that I was sleeping by your side all

through the night. Then you tell me, how could I go to their

houses at midnight?” Yashoda realised that what Krishna said

was true. Obviously, the Gopikas were telling lies, she thought.

There is a difference between human consciousness and divine

consciousness. If the divine pranks of child Krishna were to be

analysed from the spiritual angle, the earthen pots represent the


199

human body. Hence, breaking of the pots renotes denouncing

dehabhranti (delusion caused by body attachment). Not realising

this deeper meaning behind the seemingly childish pranks of

Krishna, the Gopikas complained against Him to Yashoda.

Later, the Gopikas realised the true nature of Krishna and prayed

to Him, “Oh! Krishna! You are the embodiment of bliss, free

from trigunas (satwa, rajas and tamas) and duality and beyond

the ken of human mind. It was our mistake to superimpose

human qualities on You. Whatever complaints we made against

You to Your mother were caused by our ignorance. Oh, Swami!

Kindly pardon us and take us into Your fold.” Krishna then

pardoned all of them and explained to them the principle of

oneness, saying, “You are not different from Me. You and I are

one.” Thus, when we develop faith in the principle of oneness,

our lives will be sanctified.

Man is endowed with the body and the mind, both of which

breed kama and krodha (desire and anger). But God has neither

desire nor anger. God does not have even an iota of worldly

desires or aspirations. Whatever God does, sees and says is all

for the good of the devotees, and not for Himself. When God

incarnates on earth in human form, He behaves like a human

being only. He may make somebody cry, make some other laugh

and indulge in playful pranks with yet another. Seeing all these

seemingly human acts, people are deluded to treat the avatar as

an ordinary human being. In fact, what could be the reason for

God to descend on the earth with a human form? It is only to set

an ideal for man and lead him on the path of righteousness. (SSS

Vol.39, pp. 107-110)

201

Endnotes

Dashavatar:

The following list contains ten names of the ten avatars to be

incarnations of Vishnu:

1. Matsya, the fish, from the Satya Yuga. Lord Vishnu takes the

form of a fish to save Manu from a flood, after which he takes

his boat to the new world along with one of every species of

plant and animal, gathered in a massive cyclone.

2. Kurma, the tortoise, appeared in the Satya Yuga. When the

devas and asuras were churning the Ocean of milk in order to

get amrita, the nectar of immortality, the mount Mandara they

were using as the churning staff started to sink and Lord

Vishnu took the form of a tortoise to bear the weight of the

mountain.

3. Varaha, the boar, from the Satya Yuga. He appeared to defeat

Hiranyaksha, a demon who had taken the Earth, or Prithvi, and

carried it to the bottom of what is described as the cosmic ocean

in the story. The battle between Varaha and Hiranyaksha is

believed to have lasted for a thousand years, which the former

finally won. Varaha carried the Earth out of the ocean between his

tusks and restored it to its place in the universe.

4. Narasimha, the half-man/half-lion appeared in the Satya Yuga.

The rakshasa Hiranyakashipu was granted a powerful boon from


202

Brahma, not allowing him to be killed by man or animal, inside or

out, day or night, on earth or the stars, with a weapon either living

or inanimate. Vishnu descended as an anthropomorphic

incarnation, with the body of a man and head and claws of a lion.

He then disembowels the rakshasa at the courtyard threshold of

his house, at dusk, with his claws, while he lay on his thighs.

5. Vamana, the dwarf, appeared in the Treta Yuga. The fourth

descendant of Hiranyakashyap, Bali, with devotion and penance

was able to defeat Indra, the god of firmament. This humbled the

other deities and extended his authority over the three worlds. The

gods appealed to Vishnu for protection and he descended as the

dwarf Vamana. During a yagna of the king, Vamana approached

him in the midst of other Brahmins. Bali was happy to see the

diminutive holy man, and promised whatever he asked. Vamana

asked for three paces of land. Bali agreed, and the dwarf then

changed his size to that of a giant. He stepped over heaven in his

first stride, the netherworld with the second. Bali realized that

Vamana was Vishnu incarnate. In deference, the king offered his

head as the third place for Vamana to place his foot. The avatar

did so and thus granted Bali immortality. Then in appreciation to

Bali and his grandfather Prahlad, Vamana made him ruler of

Pathala, the netherworld. Bali is believed to have ruled Kerala and

Tulunadu. He is still worshiped there as the king of prosperity and

recalled before the time of harvest.

6. Parashurama, Rama with the axe, appeared in the Treta Yuga. He

is son of Jamadagni and Renuka. He received an axe after a

penance to Shiva. Parashurama is the first Brahmin-Kshatriya in

Hinduism, or warrior-saint, with duties between a Brahmana and a

Kshatriya). His mother was from the Kshatriya Suryavanshi clan

that ruled Ayodhya, of the line of Rama. King Kartavirya Arjuna

and his army visited the father of Parashurama at his ashram, and

Figure 8: Avatars of Vishnu

Avatars of Vishnu

Lithograph by Raja Ravi Varma.

Anti-clockwise from left top corner: Matsya, Kurma, Varaha,

Narasimha, Vamana, Parshurama, Rama, Krishna, Buddha,

Kalki surround Vishnu.

Source:

Wikipedia

Endnotes

205

the saint was able to feed them with the divine cow Kamadhenu.

The king demanded the animal, Jamadagni refused, and the king

took it by force and destroyed the ashram. Parashurama then

killed the king at his palace and destroyed his army. In revenge,

the sons of Kartavirya killed Jamadagni. Parashurama took a vow

to kill every Kshatriya on earth twenty-one times over, and filled

five lakes with their blood. Ultimately, his grandfather, the great

rishi Rucheeka, appeared and made him halt. He is a Chiranjivi,

and believed to be alive today in penance at Mahendragiri.

7. Rama, Ramachandra, the prince and king of Ayodhya, appeared in

the Treta Yuga. Rama is a commonly worshiped avatar in

Hinduism, and is thought of as the ideal heroic man. His story is

recounted in one of the most widely read scriptures of Hinduism,

the Ramayana. While in exile from his own kingdom with his

brother Lakshman and the monkey king Hanuman, his wife Sita

was abducted by the demon king of Lanka, Ravana. He travelled

to Ashoka Vatika in Lanka, killed the demon king and saved Sita.

8. Krishna, was the eighth son of Devaki and Vasudev. Krishna is

the most commonly worshiped deity in Hinduism and an avatar in

Vaishnava belief. His name means 'dark' or 'attractive', and he

appeared in the Dwapara Yuga and was the central character of

the Bhagavad Gita, the most published Hindu canon. He is mentor

to Arjuna, delivering him the Gita at the Battle of Kurukshetra. He

is often depicted playing the murali and having a mischievous

spirit.[12] The appearance of Krishna coincided with the

beginning of Kali Yuga.

9. Buddha also known as Gautama Buddha. With the departure of

Lord Krishna (Krishna Avatar), the Kali yuga set in. In this age,

the true devotion to Vedas was replaced by empty rituals. To

enlighten the world, Lord Vishnu descended the earth as Buddha,


206

the enlightened one. He was born as the crown prince of the

Kapilavastu to King Suddhodana and Maya. He was named

Siddhartha, meaning "All thing fulfilled". But his mother died

soon after his birth and was broughtup by Prajapati, the sister of

Maya. Buddha was saddened by death of living creatures, and

vices like poverty. He wasn't happy with any answers that were

provided to him and he decided to find out the meaning and the

absolute truth and he left his wife and child to a hermit's life in the

forest and became the enlightened one. His preachings spawned

off the religion of Buddhism now popular across the whole world.

Buddha advocated the Middle Path, in which he offered a

balanced, harmonious way of life, steering between two extremes

of self-indulgence and total abstinence.

10. Kalki ("Eternity", or "White Horse", or "Destroyer of Filth"), is

the final incarnation of Vishnu, foretold to appear at the end of

Kali Yuga, our present epoch. He will be atop a white horse and

his sword will be drawn, blazing like a comet. He is the harbinger

of end time in Hindu eschatology, and will destroy all

unrighteousness and evil at the end of Kali Yuga.

207

Copyright

For the cover photo used: taken from Wikipedia

Description Vishnu with his 10 avatars (incarnations): Fish, Tortoise, Boar, Man-

Lion, Dwarf, Rama with the Ax, King Rama, Krishna, Buddha, and

Kalkin. Painting from Jaipur, India, 19th century; in the Victoria and

Albert Museum, London.

Date 19th century

Source Painting from Jaipur, India; in the Victoria and Albert Museum,

London.

Author the Victoria and Albert Museum

Permission

(Reusing

this file)

This is a faithful photographic reproduction of an original two-

dimensional work of art. The work of art itself is in the public

domain for the following reason:The official position taken by the

Wikimedia Foundation is that "faithful reproductions of two-

dimensional public domain works of art are public domain, and

that claims to the contrary represent an assault on the very concept

of a public domain".

This photographic reproduction is therefore also considered to

be in the public domain.

For the Avatar of Vishnu Photo: taken from Wikipedia

Description English: Avatars of Vishnu lithograph by Raja Ravi Varma

Date 1848 -1906

Source http://www.barodaart.com/oleographs-mythological.html

Author Raja Ravi Varma (1848–1906)

http://commons.wikimedia.org/wiki/Commons:Reusing_content_outside_Wikimedia

http://commons.wikimedia.org/wiki/Commons:Reusing_content_outside_Wikimedia

209

Index

A

Ajnana ............................................. 18

Apsaras ............................................ 61

Arjuna .. 7, 8, 106, 136, 140, 141, 147,

150, 151, 152, 153, 195, 202, 205

Avatar ... 29, 31, 32, 37, 39, 40, 43, 44,

45, 117, 118, 127, 128, 129

Avatars 3, 5, 7, 8, 9, 10, 11, 14, 15, 16,

25, 30, 32, 35, 36, 37, 38, 42, 43,

44, 48, 49, 111, 112, 115, 131, 132,

137, 152, 161, 189, 194, 195, 197,

198, 203, 207

B

Balaram ......................................... 153

Bali6, 7, 10, 93, 94, 95, 96, 97, 98, 99,

100, 101, 102, 103, 105, 106, 108,

110, 111, 196, 202

Bhagavatha ... 5, 11, 12, 13, 15, 21, 25,

31, 91, 193, 194, 213

Bharadwaja .................................... 115

Bharatiyas ........................... 42, 43, 44

Boar ....................... 17, 19, 20, 71, 207

Brahma . 12, 15, 16, 18, 19, 21, 43, 51,

52, 55, 66, 73, 81, 84, 111, 134,

158, 167, 202

Brahma Sutra ................................... 12

D

Daivam manusha rupena ................ 44

Dasaratha ................................. 40, 125

Devagiriamma ....... 161, 173, 174, 175

Dhanthavakra ............................... 142

Dhanvantari .................................... 62

Dharmaja .... 7, 47, 140, 141, 142, 143,

144, 146, 147, 149, 151

Dhritarashtra .... 88, 133, 146, 147, 148

Draupadi .............. 25, 47, 90, 151, 157

Duryodhana47, 88, 144, 145, 146, 147

Dussasana ...................... 145, 146, 147

Dwapara Yuga ...... 22, 23, 24, 26, 193,

205

Dwapara yuga. ............................... 38

E

Ekantha Bhakti ............................. 123

G

Gandiva ................................. 140, 150

Gautama ....................................... 124

Gita . 11, 29, 36, 44, 46, 106, 133, 134,

136, 139, 152, 194, 205

gopikas ...... 8, 136, 137, 154, 155, 156

gotra ............................................. 115


210

H

Hayagriva ................................. 52, 55

Hiranyakashipu ............................. 201

Hiranyakashyapa 6, 71, 72, 73, 75, 76,

79, 80, 83, 84, 85, 87, 90, 91, 92,

93, 106, 112, 118, 192

Hiranyaksha 19, 20, 65, 66, 69, 71, 92,

112, 201

I

ideal ................. 38, 120, 121, 123, 125

J

Jamadagni ...................... 113, 114, 115

Jarasandha ............................ 142, 143

Jaya ....................................66, 71, 192

K

Kali Yuga .................. 22, 26, 205, 206

Kalki ............................................. 206

Kamadhenu ............................. 61, 205

Karuna .......................................... 124

Kashyapa .............................66, 94, 97

Kasyapa ........................................ 115

Kauravas ..... 12, 26, 95, 132, 133, 144,

145, 146, 147, 148, 149

Krishna ... 4, 7, 8, 9, 21, 24, 26, 31, 36,

38, 46, 47, 48, 86, 90, 106, 131,

132, 133, 135, 136, 137, 138, 139,

140, 141, 142, 143, 144, 145, 146,

147, 148, 149, 150, 151, 153, 154,

155, 156, 157, 158, 159, 160, 161,

178, 182, 188, 191, 192, 193, 194,

195, 196, 197,198, 199, 205, 207

Krita Yuga ............... 22, 23, 24, 38, 94

Kurma .... 6, 10, 21, 51, 57, 58, 65, 201

Kurukshetra .....................26, 144, 205

L

Lakshmana ................................... 128

Leelavati ................................... 73, 76

M

Mahabharata ........ 12, 31, 56, 132, 140

Mandarachala ................................. 57

Manu ... 16, 17, 18, 51, 52, 56, 93, 201

Matsya .... 6, 10, 21, 31, 51, 52, 54, 55,

56, 57, 201

Mohini ............................................ 63

Mount Meru .................................... 57

N

Narada . 13, 73, 90, 155, 159, 160, 192

Narasimha ..... 6, 10, 21, 38, 65, 71, 84,

85, 86, 90, 112, 115, 117, 132, 161,

201

Narayana ....................................... 118

Neelakanta ...................................... 58

O

Onam ............... 6, 7, 93, 100, 107, 108

P

Pandavas ... 7, 12, 26, 47, 95, 132, 133,

141, 144, 145, 146, 147, 148, 149,

150, 151, 158

Parasurama ....................113, 114, 115

Parvathi.................... 58, 173, 174, 175

Prahlada .. 6, 71, 72, 73, 74, 75, 76, 79,

80, 81, 82, 83, 84, 85, 86, 87, 89,

Index

211

90, 91, 92, 93, 106, 108, 110, 112,

117, 192

Prajapathi .................................. 16, 51

Prakriti ...................................... 41, 42

Prema Sai .......................... 9, 189, 190

Prithu ............................................... 17

Prithvi ...................................... 17, 201

Puranas ................................ 12, 55, 71

R

Rajasooya Yajna .................... 142, 143

Rama .. 7, 9, 24, 26, 31, 34, 38, 40, 95,

114, 117, 118, 119, 120, 121, 122,

123, 124, 125, 126, 127, 128, 129,

137, 138, 139, 162, 188, 191, 193,

194, 197, 202, 205, 207

Rama Principle ...................... 121, 122

Ramanama ...................................... 38

Ramayana................ 40, 119, 128, 129

Ravana ........................... 125, 130, 205

S

Sabari .................................... 124, 128

Sai Baba ..... 8, 10, 161, 166, 170, 179,

183, 184, 189, 213, 214, 215

Samudra manthan ........................ 6, 57

Sanathana Dharma .......................... 11

Satharupa ......................................... 18

Satyavrata .................................. 52, 55

Shirdi .. 8, 10, 161, 163, 164, 165, 167,

168, 170, 172, 176, 177, 178, 183,

189

Shyam ............... 8, 168, 171, 172, 177

Siddhashram .................................. 115

Sisupala ................................. 142, 143

Sita ............ 38, 40, 128, 129, 138, 205

Siva.......... 15, 16, 21, 41, 58, 138, 162

Strihathya ..................................... 124

T

Treta Yuga ...... 22, 23, 24, 26, 38, 193,

202, 205

Triple Incarnation .............. 9, 189, 190

U

Upadhi ............................................ 18

Uravakonda ...... 8, 179, 181, 183, 184,

185, 187

V

Vaiswanaara ................................. 134

Valmiki ......................................... 128

Vamana .... 6, 7, 10, 21, 31, 38, 93, 94,

96, 97, 98, 99, 101, 102, 103, 105,

106, 108, 112, 115, 196, 202

Vanaras ........................................... 40

Varaha .... 6, 10, 31, 57, 65, 66, 69, 70,

71, 112, 201

Vasuki ............................................ 57

Vibhishana.................................... 125

Vidura .................................... 145, 148

Vijaya ................................ 66, 71, 192

Vishnu .. 10, 15, 16, 21, 51, 52, 55, 57,

58, 61, 62, 63, 65, 66, 69, 70, 71,

74, 79, 83, 90, 94, 97, 113, 114,

115, 132, 153, 167, 192, 196, 201,

202, 203, 205, 206, 207

Y

Yugas .............................. 5, 22, 23, 25

212

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