Avatars: Their Myriad Forms, Purpose, Role and Relevance

Avatars:
Their myriad Forms, Purpose, role and

relevance
Compiled by
Tumuluru Prabha
Tumuluru Krishna Murty

Ansuya
C-66 Durgabai Deshmukh Colony
Hyderabad - 500 007
Mobile: +91 9391087255
E-mail:mrtumuluruk@gmail.com
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Desaraju Sri Sai Lakshmi
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
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
Prahladas education .............................................................................. 74
Prahladas 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
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
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
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
Avatars pranks have an inner purpose ............................................... 196
Do Not Superimpose Human Qualities On Avatars ............................ 198
Endnotes..................................................................................................201
Dashavatar: ............................................................................................. 201
Copyright ................................................................................................207
Index .......................................................................................................209
Bibliography ...........................................................................................212
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
10
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) 2311-1987.
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)
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)
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.
11
Avatar: Their myriad Forms, Purpose, role and relevance
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
12
Avatar: An introduction
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
Beingsthis 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 ones own
devotion. Unless you have a taste for Godward thoughts, you
13
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. 12)
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 longthis 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.
(Bhag Vahini, p. 220)
14
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)
15
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)
16
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 Lords 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.
17
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 ones ignorance (Ajnana). So too, the
one single God activates every vessel or Upadhi and gives rise to
18
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 ones 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
19
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 ogres 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
20
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:
21
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
22
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
23
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 ones 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,
24
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 selfrestraint?
25
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
26
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.
27
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
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
29
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.
30
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)-31
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)
32
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
33
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
34
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.
35
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) 14-81990
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
36
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.
37
All Avatars
Consciousness:
Are
Embodiments
of
Pure
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
38
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
39
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.
40
(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. AtmaDharma 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
41
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.
42
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
43
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
44
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
45
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
46
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 smallminded 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
47
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.
48
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
49
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.
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.
51
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
52
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.
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, Viu 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 Viu who carries the amrita to the devas. In the left upper
corner of the painting Viu 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 Viu'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, iva swallows the hahahala poison, shown as a blue line on his throat,
under the watchful gaze of the gods and of Parvati."
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:kmadhuk), 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.
-
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.
65
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
66
Figure 3: Varaha Avatar
Source: Radio sai
Varaha Avatar
range of a yojana is disputed and ranges between 615

kilometres (3.79.3 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.
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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)
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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 brothers 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 selfconceit 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), 28-81985. Hiranyakashyapa looked upon God as his enemy. He
deemed himself the supreme Lord. He felt that there was no
71
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 Earths 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 manlion form from within a pillar to destroy the king. (Glossary for the
Vahinis)
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Narasimha Avatar
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 Hiranyas 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 husbands welfare and
constantly thought of him. However, Leelavatis child absorbed
Naradas 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 couldnt 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!
73
Prahladas 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 Prahladas 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.
10
Dharma, artha, kama and moksha are the four purusharthas (goals ) of
human life.
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.
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Narasimha Avatar
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 didnt 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 fathers
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.
75
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
Lords Name was imprinted in Prahladas 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!
Prahladas 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. Im 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 husbands 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
Kings command had to be followed. The boy was taken outside
and tied to the ground. Elephants were made to walk over him.
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Figure 4: Narasimha Avatar
Source:
vishnu108.deviantart.com
Narasimha Avatar
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 didnt 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)
79
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 Prahladas 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
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Narasimha Avatar
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 nondual 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 Gods
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 Brahmas 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
81
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
SthitahNarayana 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)
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Narasimha Avatar
But this foolish man, Hiranyakashyapa didnt 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."
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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 wasnt human, it wasnt animal. The head was a lions
but the body, human. Hiranya immediately recalled Brahmas
boonneither 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 beings 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
Brahmas 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.
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Narasimha Avatar
Not having repeated Narayanas name during his lifetime,

Hiranyakashyapa wasnt able to do it at death. Narasimha Avatar
completed His task. (SSB 1995, pp. 142-143)
Prahlada with the Lord

All were terrified by Narasimhas ferocious form. They shivered
with fright. Prahlada alone gazed at Him with unblinking eyes,
full of tears of joy. Narasimha asked him, Child, doesnt My
form frighten you? Prahlada said, Lord Narayana, Yat
Bhaavam Thath BhavatiAs is ones 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.
Hiranyakashyapas 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 Gods doing, thought Prahlada. No one can
escape the consequences of ones 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 Gods 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
Prahladas prayer many gods began arriving there and discussing
85
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 fathers 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 Devakis brother,
Kamsa, was a demon. Thus, all three categoriesdivine, human
and demoncan 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, Im keeping you here so that you
transform these demons into humans and enable them to
recognize Divinity. Prahlada said, Lord, please dont give me
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Narasimha Avatar
this responsibility. I want only You, nothing else. All these tasks
are Yours. He fell at the Lords 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 blessingThere 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 pathHe doesnt 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?
Prahladas children inherited his fathers qualities. Prahladas
son, Virochana, was a hater of God, like Hiranyakashyapa.
Recognize these connections between father and son. These
87
relations are based not on chance, but on qualities. This is Divine

Will. Everything is Divine Will.
Good, bad, everything is Gods Will. We should not differentiate
between good and bad. People believe that good events are
Gods 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 doesnt 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 Duryodhanas actions were sins. But his fatherly attachment
repeatedly forgave those sins. As a result, his entire family
perished.
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Narasimha Avatar
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 Prahladas ideal
qualities, at least never forget Gods Name. Whatever difficulties
you may encounter, remember Gods name ceaselessly. No
matter how foolish or demonic a person, it is easy to bring the
Lords name to ones lips during difficulties. When you see
something strange or fearful, you exclaim, O My God! This is
a reflex action, done without premeditation. You dont 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 Lords Name. No
matter what difficulties you encounter, even if ridiculed, never
forget Gods 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)
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Combination of animal and human nature

Out came the Lord in the form of the Narasimha Avatar--halfman, 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.
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Narasimha Avatar
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,
91
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
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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 Virochanas
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 Prahladas 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
93
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 dont 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
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Vaman Avatar
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 Devas 14. (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
13
14
conquest of the Universe

SSS Vol.37, p. 200
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
95
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 Balis
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 Vamanas 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)
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Vaman Avatar
In the meanwhile, Emperor Balis 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 ones
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 ones

word. But today in Kali Yuga, people make promises and break them at
97
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!
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Vaman Avatar
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 Balis 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
99
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
100
Vaman Avatar
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 Balis subjects were greatly distressed that they had lost
a great emperor. (SSS Vol.41, p. 191)
101
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
102
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
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
105
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 netherworld. No sacrifice was too great for him to win the Lords
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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Vaman Avatar
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
107
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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Vaman Avatar
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.
109
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
111
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).
112
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
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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, Bhgupati, 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
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.
115
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
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 ones karma is responsible for
ones rebirth, you might get a doubt as to what karma God
should have performed to be born as a human being. Just as for
mans 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
117
Narasimha Avatar. The good karma18 of Prahlada and the bad

karma19 of Hiranyakashyapa are both responsible for Narayanas
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 21and 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
19
20
21
Satkarmas (good deeds) - (Beacons of Divine Wisdom p.8)

dushkarmas (evil deeds) - Ibid
Ibid
Ibid
Rama Avatar
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
119
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
Rama Avatar
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
121
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
Rama Avatar
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
123
(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
Rama Avatar
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
125
"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)
Rama Avatar
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 narrowminded 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
127
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
Rama Avatar
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 Ramas 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
129
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)
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.
131
"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
Krishna Avatar
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,
133
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
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
135
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
Krishna Avatar
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
137
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 evildoers. 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
Krishna Avatar
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.
139
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
Krishna Avatar
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
141
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) 16-81987.
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.
Krishna Avatar
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."
143
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
Krishna Avatar
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
145
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
Krishna Avatar
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 highminded 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
147
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.
Krishna Avatar
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.
149
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.
Krishna Avatar
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
151
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
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.
153
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
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
155
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
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 dont 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 Kuchelas desires, You made
157
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
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.
159
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.
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
161
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 griefstricken. 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,
162
The Sai Avatars
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 Dhoopkheda. 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.
163
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
164
The Sai Avatars
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
165
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
166
The Sai Avatars
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
167
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.
168
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
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Unknown
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The
most well
known
Sai Baba
of to
Shirdi.
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of the following
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2013, works of
published
prior
1 January 1953
are considered public domain). Posthumous works (other than those above) enter the
public domain after 60 years from publication date. Any other kind of work enters the
1918
Date
public domainBefore
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.
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mosque in Shirdi
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The Sai Avatars
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
171
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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The Sai Avatars
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
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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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The Sai Avatars
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.
175
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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The Sai Avatars
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
177
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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The Sai Avatars
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
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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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The Sai Avatars
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.
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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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The Sai Avatars
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
183
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 Sai Avatars
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
185
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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The Sai Avatars
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.
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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 Sai Avatars
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
(Christs 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
189
should respect, love and help each other irrespective of caste,

colour or creed. Thus every work can become as act of worship
(Christs 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 (Christs 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)
190
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-ChitAnanda (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.
191
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),13-11965
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.
192
The Lessons from the Legends
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
193
seeks no return. Its only aim is to realise God. (SSS Vol.23), 148-1990
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."
194
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.
195
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,
Avatars 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 Krishnas 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
196
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
197
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
198
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)
199
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
201
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
202
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
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,
205
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.
206
Copyright
For the cover photo used: taken from Wikipedia
Description
Date
Vishnu with his 10 avatars (incarnations): Fish, Tortoise, Boar, ManLion, Dwarf, Rama with the Ax, King Rama, Krishna, Buddha, and
Kalkin. Painting from Jaipur, India, 19th century; in the Victoria and
Albert Museum, London.
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 twodimensional 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 twodimensional 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
Date
Source
Author
English: Avatars of Vishnu lithograph by Raja Ravi Varma

1848 -1906
http://www.barodaart.com/oleographs-mythological.html
Raja Ravi Varma (18481906)
207
Index
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
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
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
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
209
Kurukshetra .....................26, 144, 205
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
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
I
ideal ................. 38, 120, 121, 123, 125
J
Jamadagni ......................113, 114, 115
Jarasandha ............................ 142, 143
Jaya ....................................66, 71, 192
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
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
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,
210
Index
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
Siva.......... 15, 16, 21, 41, 58, 138, 162

Strihathya ..................................... 124
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
Upadhi ............................................ 18
Uravakonda ...... 8, 179, 181, 183, 184,
185, 187
T
Treta Yuga ...... 22, 23, 24, 26, 38, 193,
202, 205
Triple Incarnation .............. 9, 189, 190
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
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
Y
Yugas .............................. 5, 22, 23, 25
211
Bibliography
Summer Showers In Brindavan (Revised edition, 1998 ed.). (1978).
Prasanthi Nilayam,, India: Sri Sathya Sai Books and
Publications Trust.
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216

Avatars: Their Myriad Forms, Purpose, Role and Relevance

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Avatars:

Their myriad Forms, Purpose, role and

Tumuluru Krishna Murty

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

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

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

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

Sanathana Dharma (Sanaathana Dharma). Eternal Universal Religion.

Avatar: Their myriad Forms, Purpose, role and relevance

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

out ways and means of making ordinary and illiterate people

Avatar: Their myriad Forms, Purpose, role and relevance

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

God incarnates for the sake of Bhaktas

(Bhag Vahini, p. 220)

Avatars as a consequence of Divine Will

(Bhag Vahini, p. 220)

Avatar: Their myriad Forms, Purpose, role and relevance

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

The Supreme Sovereign Lord manifesting Himself as Brahma, Vishnu

Avatar: Their myriad Forms, Purpose, role and relevance

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

He is beyond all characteristics and qualities;

manifold consequences. The wise see only the one uniform

Avatar: Their myriad Forms, Purpose, role and relevance

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

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

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

See Endnotes: Dashavatar:

Avatar: Their myriad Forms, Purpose, role and relevance

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

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

Avatar: Their myriad Forms, Purpose, role and relevance

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

Avatar: Their myriad Forms, Purpose, role and relevance

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

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

He alone is a real man

Bhagawan Sri Sathya Sai Baba

The Attributes of Avatar

Avatar: Their myriad Forms, Purpose, role and relevance

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

The Attributes of Avatar

Avatar: Their myriad Forms, Purpose, role and relevance

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

The Attributes of Avatar

Why should the Lord Himself incarnate?

The truth behind the Lord's incarnation

Avatar: Their myriad Forms, Purpose, role and relevance

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

The Divine appeared in human form

The Attributes of Avatar

appeared in human form to enable humanity to experience the

Avatars are based on different aspects of the Divine

Avatar: Their myriad Forms, Purpose, role and relevance

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

The Attributes of Avatar