Bhagavan, Bhakti, Bhakta and Bhagavatha : God, Devotion, The Devotee, and The Scripture

Bhagavan,
Bhakti, Bhakta
and Bhagavatha :
God, devotion, the devotee, and the scripture
Compiled by
Tumuluru Prabha
Tumuluru Krishna Murty

Anasuya
C-66 Durgabai Deshmukh Colony
Ahobil Mutt Road
Hyderabad 500007
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Desaraju Sri Sai Lakshmi
He who is known as Allah by Muslims,

As Jevovah by Christian aspirants,
As the Lotus-eyed Lord by the worshippers of
Vishnu, As Sambhu, by those who revere Shiva,
Howsoever He is worshipped, He gladly responds,
Grants the grace of fame and fortune,
And showers happiness and joy. He is the One,
The Supreme Self. Know Him as Paramatma.
Bhagawan Sri Sathya Sai Baba
Table of Contents
An Introduction ............................................................................................... 17
Bhagavan (God) ............................................................................................ 17
At His Pleasure He Created the World ..................................................... 17
Love (Prema) ................................................................................................ 20
Bhakti ............................................................................................................ 21
Bhakta ........................................................................................................... 22
Bhagavatha ................................................................................................... 23
Three sources of Power ............................................................................ 26
The Inner Meaning of the Expression, Bhagavan ........................................ 27
Ancients enquiries in search of God ............................................................. 28
Siva's Will and Grace have no bounds ...................................................... 29
Knowing the nature of the omnipotent entity ........................................... 30
The true meaning of Bhagavan ..................................................................... 31
Bhagavan is the Creator and Protector ........................................................ 33
God: The trinity and the cosmos ............................................................... 33
Three Divine agencies .............................................................................. 33
"G-O-D" combines the three aspects .................................................... 36
Omnipresence of the absolute ................................................................... 38
Surrender to God .................................................................................. 39
The Bhasmaasura story ........................................................................ 39
God cannot act against the cosmic code ................................................... 40
Only firm faith in God secures His blessings ................................................ 42
God transcends Kaala, Desa and Vasthu ...................................................... 42
What is the meaning of Samvatsara? ........................................................ 43
Chaturatmaka, the Fourfold Spirit ............................................................ 44
Vasudeva - the first form of fourfold Spirit .......................................... 45
Sankarshana, Aniruddha and Pradyumna ............................................. 45
Union of all four principles is humanness ............................................ 46

Bhagawan is Yugadi: The initiator of every Yuga or Aeon ......................... 49
Avatars are based on different aspects of the Divine .................................... 49
Man should possess Divine Consciousness .............................................. 50
All Avatars Are Embodiments of Pure Consciousness: ............................ 52
The manifestation of Divine Powers .............................................................. 53
Aim of religion is to unite man with God ................................................. 55
The purpose of Avatar ................................................................................... 56
For Vedarakshana and Bhaktarakshana .................................................... 57
Avatars come to teach principle of oneness .............................................. 57
Six attributes of an Avatar: ....................................................................... 58
Think of the Divine at all times................................................................. 58
God is the witness to all that you do ..................................................... 58
Human birth is the result of Karma........................................................... 60
Who is Bhagawan or God? Some sayings ...................................................... 63
God is the embodiment of Truth .................................................................... 63
Truth is beyond Time and Space ............................................................... 64
This Universe is enveloped in God ................................................................ 65
Love is Gods fragrance ................................................................................ 66
Perfection is total and divine ..................................................................... 67
Worldly love and divine love .................................................................... 68
Gopikas love for Krishna .................................................................... 69
God is in every creature as love ............................................................ 71
Four types of love ................................................................................. 71
Meaning of Easwara ................................................................................. 73
Three kinds of pragnas ......................................................................... 73
Sayings on God is love .......................................................................... 75
Gods heart can be melted only through love ....................................... 75
God is Gunaatheeta ....................................................................................... 77
Guru Is God................................................................................................... 78
Brahmanandam: ........................................................................................ 79
Parama Sukhadam: ................................................................................... 79
Kevalam: ................................................................................................... 80
Jnanamurti: ............................................................................................... 80
Dvandvateetam: ........................................................................................ 81
Gagana Sadrisham: Gagana Sadrisham .................................................... 81
Tattwamasyadilakshyam: ......................................................................... 81
Ekam: ........................................................................................................ 82
Nithyam- ................................................................................................... 82
Vimalam ................................................................................................... 82
Achalam .................................................................................................... 83
Sarvadhee Sakshibhutam .......................................................................... 83
Bhavateetam ............................................................................................. 83
Trigunarahitam ......................................................................................... 84
Few other saying on who is God? ............................................................ 86
The Universal God........................................................................................... 97
Everyone should realise that God is One .................................................... 106
All human beings are "messengers of God" ........................................... 107
Bhakti (Devotion) Is the Panacea .............................................................. 109
What is devotion? ........................................................................................ 109
Basic characteristic of devotion is Love ................................................. 111
Pure, unsullied Atma and the fickle mind .......................................... 112
Devotion to God - the only path for salvation ........................................ 113
The three main paths of Bhakti .......................................................... 113
Pushti Bhakti .................................................................................. 113
Maryada Bhakti .............................................................................. 115
Pravaha Bhakti ............................................................................... 115
The word devotion is synonymous with spirituality ............................... 117
Sankhya Yoga .................................................................................... 120
Devotion the supreme yagna .................................................................. 121
Four types of prayers .............................................................................. 121
Sathyavathi ......................................................................................... 121
Angavathi ........................................................................................... 122

Anyavathi ........................................................................................... 123
Nidhanavathi....................................................................................... 124
Shravanam ...................................................................................... 124
Keertanam ...................................................................................... 125
Vishnusmaranam: ........................................................................... 128
Padasevanam .................................................................................. 128
Vandanam ...................................................................................... 129
Archanam ....................................................................................... 129
Dasyam........................................................................................... 129
Sneham ........................................................................................... 130
Atmanivedanam ............................................................................. 130
Six streams of bhakti that flow towards God .......................................... 131
Shantha Bhakti.................................................................................... 131
Sakhya Bhakti ..................................................................................... 132
Dhaasya Bhakti ................................................................................... 132
Vaathsalya Bhakti, .............................................................................. 133
Anuraga Bhakti ................................................................................... 134
Madhura Bhakti .................................................................................. 134
Bhakti has stages in its growth ................................................................ 136
Bhakti is a continuous condition of the mind .......................................... 136
Three kinds of Devotion ......................................................................... 137
Saamaanya Bhakti .............................................................................. 137
Ananya Bhakti: God in everything ..................................................... 138
Ekantha Bhakti: Seeing the Lord within ............................................. 139
Anapeksha ...................................................................................... 140
Bhakti Yoga ................................................................................................. 140
Work for Me! (Matkarmakrit). ................................................................ 141
For My sake alone! (Matparamo). .......................................................... 141
Be devoted to Me (Matbhaktaha). ........................................................... 141
Modes of Worship .......................................................................................... 143
Upasanas ................................................................................................. 147
Bhanopasana ....................................................................................... 148
Geethopasana ...................................................................................... 148
10
Adwaithopasana ................................................................................. 149

Visishtadwaitha (qualified Monism) .................................................. 150
Dwaithopasana (Dualism) .................................................................. 150
Saivopaasana ...................................................................................... 152
Virasaivopaasana ................................................................................ 152
Paasupathopaasana ............................................................................. 153
Saakthopaasana .................................................................................. 153
Jainopaasana ....................................................................................... 153
Sikh-upasana ...................................................................................... 154
Christ Upasana ................................................................................... 154
Muhammadan-Upasana ...................................................................... 155
Vishnu Upasana.................................................................................. 156
Vasudeva Upasana ............................................................................. 157
Narayana Upasana .............................................................................. 158
Upavasa and Upasana ......................................................................... 158
Some sayings on Bhakti (Devotion) .............................................................. 160
Purusharthas ............................................................................................... 160
Spiritual Discipline ................................................................................. 162
Bhakti ..................................................................................................... 164
Bhakti ..................................................................................................... 165
Two classes of Bhakti ............................................................................. 165
There are three types of devotion............................................................ 166
Some sayings on Bhakti .......................................................................... 166
Verily Man Is God ......................................................................................... 176
Look Inward For a Vision of Your Innate Divinity ................................ 179
All are essentially divine. ................................................................... 181
Limbs Are Instruments, Basis Is the Atma ............................................. 183
God Has No Specific Form ................................................................ 185
Love is the common principle in all ................................................... 186
Engage Your Body in Sacred Activities ............................................. 186
Renounce your identity with the body to realise God ........................ 190
Become what you truly are ................................................................. 191
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Bhakta - the supremest creation ................................................................... 194

What is Bhakti and who are Bhaktas? ......................................................... 194
Bhakti must soften the mind ................................................................... 195
With God on your side, the world is in your hold .............................. 197
Ramas commentary on Bhaktas and His Dasas: ............................... 197
Bhakti or devotion to God is not enough - it must be coupled with purity of
heart- ....................................................................................................... 200
God is happy when He rescues those in agony: ...................................... 201
God intercedes in time to save the devoteesBhaktarakshana: .............. 203
Qualities of a real devotee........................................................................... 204
Two types of Devotees ............................................................................ 206
Devotion and society ................................................................................... 207
Examples of devotees expressing the different ways of devotion ........... 208
Sravanam: ........................................................................................... 208
Keerthanam......................................................................................... 209
The triple process that leads to God realisation .............................. 209
Vishnusmaranam ................................................................................ 209
Padasevanam ...................................................................................... 210
Archanam ........................................................................................... 211
Anga-Archanam for worshipping the Lord .................................... 211
Vandanam ........................................................................................... 212
Daasyam ............................................................................................. 212
Maithri ................................................................................................ 213
Atmanivedanam .................................................................................. 213
Every being is a pilgrim to reach God A Few exemplary Bhaktas ......... 216
Meera .......................................................................................................... 217
Meera's devotion to Krishna ................................................................... 218
Meera meets Akbar ................................................................................. 219
Divine Name can convert poison to nectar ............................................. 220
Rana locks Meera out off the Mandir...................................................... 221
Krishna was the only refuge to Meera .................................................... 223
Rana realises and repents .................................................................... 223
Sakkubai, Namadeva and Jnanadeva .......................................................... 224
12
Krishna's response to Sakkubais devotion ............................................. 227

Jnana and namasmarana ......................................................................... 228
Jayadeva ..................................................................................................... 229
Jayadeva's portrayal of Radha Bhakti ..................................................... 229
Jayadevas commentary on the tongue ................................................... 230
Pundarika.................................................................................................... 232
King Nabhaka, Nabhaga and Ambarisha ................................................... 234
The story of Nabhaga .............................................................................. 235
The story of Ambarisha .......................................................................... 237
True devotion of King Ambarisha .......................................................... 239
A devotee takes the curse as a gift from God ......................................... 243
Tukaram ...................................................................................................... 244
Tulasidas ..................................................................................................... 245
Inner meaning of the advice of Tulasidas ............................................... 246
The Three Rajus .......................................................................................... 248
Pothana ................................................................................................... 249
Pothana's faith in Lord Rama ............................................................. 249
Tyagaraja ................................................................................................ 251
Ramadas.................................................................................................. 252
Realise the infinite worth of Lord's name ............................................... 252
The Three Philosophers .............................................................................. 253
Adi Shankara .......................................................................................... 253
Ramanuja ................................................................................................ 257
Visishtadwaitha: (qualified Monism) ................................................. 258
Madhvacharya ........................................................................................ 258
Declaration of Madhva: ...................................................................... 260
Man, Nature and God are One ............................................................ 260
Nandanar .................................................................................................... 261
Prahlada ..................................................................................................... 263
Hiranyakashyapa..................................................................................... 264
Prahladas education ............................................................................... 265
Prahladas travails ................................................................................... 267
13
Prahlada advises his father ...................................................................... 269

Narasimha Avatar ................................................................................... 271
Prahlada with the Lord ............................................................................ 272
Everything is divine Will ........................................................................ 274
Attachment causes animal qualities ........................................................ 275
The Divine Name .................................................................................... 276
Prince Dhruva ............................................................................................. 276
Stepmothers rejection ............................................................................ 277
Mother, Sunitis advice ........................................................................... 277
Leaves for the forest ................................................................................ 279
Dhruvas interaction with Narada ........................................................... 279
Dhruvas Penance ................................................................................... 280
Lord Narayana appears ........................................................................... 282
Identification with Pole Star ................................................................... 285
Samarth Ramdas ......................................................................................... 286
Ramdas enters the arena of social service ............................................... 288
Shivaji's offer to Ramdas ........................................................................ 289
From Ramdas to Samarth Ramdas .......................................................... 289
Ramdas revives a dead bird .................................................................... 290
Ramdas' visit to Pandaripuram ................................................................ 291
Ramdas reunion with his mother ........................................................... 292
Ramakrishna Paramahamsa ....................................................................... 293
Vivekananda's reaction on the criticism of his guru................................ 294
To each according to his needs ............................................................... 295
Ramakrishna puts Vivekananda to test ................................................... 297
Theft in Temple....................................................................................... 297
Ramakrishnas Devotion ......................................................................... 298
Vemana ........................................................................................................ 301
Vemanas philosophy .............................................................................. 302
Skilful elucidation given by the poet Vemana. ................................... 304
Devotion of gopikas ..................................................................................... 304
Anul Huq ..................................................................................................... 308
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Bhagavatha .................................................................................................... 312

The power of devotion ............................................................................ 312
Bhagavatha: An Introduction ...................................................................... 313
The Enchanting Story ............................................................................. 322
God incarnates for the sake of Bhaktas .............................................. 324
Concise Bhagavatha ................................................................................... 324
Bhagavatha Is a Sacred Text Catering to the Needs of Everyone ............... 329
Spiritual significance of Bhagavatha episodes........................................ 336
The way to experience the Atma ........................................................ 338
The Bhagavatham contains the fruits of all spiritual practices. .......... 340
Tyaja Durjana Samsargam ............................................................. 341
Bhaja Sadhu Samaagamam ............................................................ 342
Kuru Punyam Ahoraatram ............................................................. 342
Smara Nityam Anityataam ............................................................. 342
Origin of Bhagavatham ............................................................................... 343
The sanctity of the Bhagavatham ................................................................ 345
Photographs of Devotees and saints ............................................................. 346
Licensing ................................................................................................ 346
Index ............................................................................................................... 364
Bibliography .................................................................................................. 368
15
Take refuge in the Lords Feet

Hurry up, hurry up, listen to the
clarion call of Sai filled with nectarine love,
Beckoning you to come near Him and
exhorting you to attain Divinity.
No need to undertake yoga
or any spiritual sadhana.
Hurry up, hurry up, hearken to
the loving word of Sai.
[Telugu Song]
God is asking you to come near, but you are drifting away from
Him. You might have seen in Tirupati one hand of Lord
Venkateswara is raised in Abhaya Hastha (blessing pose) and the
other points to His feet. What does it mean? Take refuge in the
Lords Feet and you shall be protected. Surrender to Him; He will
make you fearless. Others pervert the meaning and say, Hey! You
want to go up or fall into the pit (adhogathi). (SSS Vol.32 Part II, p.
123)
An Introduction
OM SRI SA RAM
Bhagavan (God)
BHA means creation, GA means protection and VA means change
or transformation: Bhagavan is capable of all the three.- Bhagavan
has seven characteristics; Aiswarya, Keerthi, Jnaana, Vairagya,
Srishti, Sthithi and Laya. Whoever has these seven, you can consider
as having Divinity in Him. Splendour, Prosperity, Wisdom, Nonattachment, Creation, Preservation, and Destruction - these seven are
the unfailing characteristics of Avatars of the Mahashakti which
persists fully when it has apparently modified itself with Mayashakti.
Wherever these are found, you can identify Godhead.
At His Pleasure He Created the World

There was no one to know whom I am
Until I created the World
at My pleasure, with one word!
Immediately, mountains rose up;
Oceans, seas, land and water sheds,
Sun, moon and desert sands
Sprang out of nowhere
to prove My existence.
Came all forms of beings
men, beasts and birds 17
Bhagavan, Bhakti, Bhakta, and Bhagavatha
flying, speaking, hearing

All powers were bestowed upon them,
Under My orders.
The first place was granted
to mankind
And My knowledge was placed
in man's mind. (Lov God, p. 375)
God is All. He is all forms, His is names. There is no place where He
is not; no moment when He is not! all (Even the Devil has the
Syllable Dev, to indicate his affinity). Thunder is God's message; the
rain is His Grace.
He is here, there, everywhere, inside and out, above, below around.
Accommodate all Forms of God in your heart; do not exclude some
and welcome others.
Isavaasyopanishad says
Isavaasyamidam sarvam yathkinchajagathyaam jagath
Thena thyakthena bhunjethaah, maa gridhah kasya
swiddhanam.
All things of this world are transitory, the evanescent, are enveloped
by the Lord who is the real, Reality of each. Therefore, they have to
be used with reverent renunciation, without covetousness or greed for
they belong to the Lord and not to any one person. This is what this
sloka means. That is to say, the Universe is the Immanence of the
Lord, His Form, His Body. It is wrong to take the Universe and Its
Lord as different. It is a delusion, a product of the imagination of
man. Just as your image under the water is not different from you, the
18
An Introduction
Universe (which is His Image produced on your Ignorance) is the

same as He.
God is all-powerful; God is everywhere; God is all knowing. To
adore such a formidable limitless Principle, man spends a few
minutes out of the 24 hours and uses a minute idol or image or
picture! It is indeed ridiculous. It is practically futile.
Adore Him so long as you have breath, so long as you are conscious.
Have no other thought than God, no other aim than knowing His
command, no other activity than translating that command into
action. That is what is meant by surrender. Render yourself unto
Him.
God is Love; so you must become Love in order to merge in Him.
He is Beauty; so be Beauty with no ugliness in you. Then, you can be
one with Him. He is compassion, be compassionate. God is
sweetness. His words are sweet, His sight is sweet, He sounds sweet,
He is sweeter than sweetness itself.
God is the embodiment of compassion. He watches for a grain of
goodness or humility so that He can reward it with tons of Grace. God
is Love, God is Peace, God is Strength.
God is in you, God is in every word of yours, every deed and
thought. Speak, do and think as befits Him. Do the duty that He has
allotted to the best of your ability and to the satisfaction of your
conscience. That is the most rewarding puja. God is the refuge of the
forlorn. He is Gunaathitha. So, how can He be hating or revengeful?
He is Love, He is Mercy, He is Goodness, He is Wisdom, He is
19
Power. He gives what you ask; so, be careful what you ask. Learn to
ask the really beneficial boons. Do not go to the Wish Fulfilling Tree
and come back in glee, with a towel that you have asked and got.
Love (Prema)
Brahman in the form of Prema enters various minds and creates
attachments between man and man. Realise and understand full well
that the only royal path to reach God is the path of Prema. You will
be able to taste this sweet honey of Prema only at the lotus feet of the
Lord.
The love which one shows towards God has been called bhakti. To
reach God, to be close to God and to understand the Lord and his
miracle, it is this kind of prema or bhakti that will help us. Bhakti has
also been used by man as an instrument in order to go closer to the
Lord in some way or the other, such as by showing love as a father, as
a mother, as a brother, as a wife or son etc. Fill the heart with love,
then the words coming out of the heart will be full of vitality and
power. There is no Shakti more effective than Prema, Love.
Sri Krishna, time and again, teaches us to cultivate Prema (Love) to
counter anger, envy, jealousy and pride.
Prema knows no hatred
Prema knows no selfishness
Prema seeks no reward
Prema ever gives but never takes.
Prematatwa (the principle of love) is Daivatwa (Divinity) itself. God
is Premaswarupa (the embodiment of love). He can be realised only
by promoting Prema in us. You need neither japa nor dhyana to see
20
An Introduction
God. You have to carry on with the sadhana till Prema ripens in your
heart.
Life is a pilgrimage to God. Life is a journey from "I" to "We".
Without love you live in death. It is a burden on earth. Love is life.
Love is giving and forgiving, Love is expansion. Love is the path.
Start the day with love. Spend the day with love, fill the day with
love. End the day with love. This is the way to God.
Life (body) is given to us for the service .It is said Paropakarardham
Idam Sareeram - Paropakaraya punyam papaya para peedanam and Help Ever Hurt Never. This is our Duty.
Bhakti
Bhakti is really unswerving loyalty to God who is with a form, and
attribute and a name. You can grasp with the reason that you are
endowed with only concrete name-form-attribute-ful things. So, God
has to appear before you with form, sakara, saguna, sarupa, so that
you can love Him and serve Him and follow Him and get liberated by
Him.
Bhakti is the complete identification of one's mental activities with
those of the ideal on which the attachment is centred. Bhakti must
soften the mind and keep it receptive to the higher emotions, the
purifying impulses. Bhakti is a word that is used only with reference
to love as directed to the Lord. Bhakti or devotion, means love of
God. In the word of Bhakti there is the syllable "Bha" which stands
for Bhagawan, the Lord, and "Akti" which stands for Anurakti,
21
meaning love. When this love and God are joined together, then you
have true devotion, as connoted by the word Bhakti.
Devotion to God is the only path to salvation. For the sorrows of birth
and death, which accompany you in this world, God's name is the
only solution.
Bhakta
Whoever with Viveka and Vairagya, and Vinaya or Vijnaana with
discrimination and renunciation, with humility and wisdom are aware
of the knowledge of Reality, whoever are always immersed in the
contemplation of my leela, whoever dwells on my name at the time
and under all conditions, and who sheds tears of love whenever the
Lord's name is heard from any lip, they are my genuine Bhaktas.
You become a devotee when GOD has acknowledged your devotion.
The ego is the greatest obstacle in the way of such acceptance. God
has said,`Yo mad bhakthah sa me priyah! He who is my devotee is
my friend!'
God is the truest friend. Truth is the father; Love is the mother;
Knowledge is the son; Peace is the daughter. Devotees are brothers.
Yogis are the friends. Humility and obedience are the qualities of a
devotee.
A true devotee will be steadfast in faith, whatever the ups and downs
of worldly fortune. He prays to the Lord not for padartham (things,
material objects or the fulfilment of worldly desires) but for Paraartham, the happiness that is supra worldly.
22
An Introduction
Bhagavan says, I have My definition of the devotee I expect. Those

devoted to Me have to treat joy and grief, gain and loss with equal
fortitude.
Bhagavatha
Pothana, the great devotee and poet who wrote the Telugu
Bhagavatham dedicated his work to Lord Rama at the outset by
saying that Rama was the real writer and he (Pothana) was a mere
instrument in Rama's hands. There is a greater spiritual significance
in Pothana's verse of dedication, which is a restatement of the famous
Mahavakya Viz., "Tat-Twam-Asi - That-Thou-Art. In the present
instance, Tat or 'That is represented by the Divine Lord Rama, Twam
or Thou by the poet - devotee Pothana, and Asi or Art by the book
Bhagavatham. In other words, Bhagavan, Bhakta and Bhagavatha God, the devotee and scripture are three in one. Moreover, the five
letters "Bha-ga-va-ta-mu" have their own spiritual significance. These
five letters may be considered as the five elements, five senses, five
sheaths or Pancha Koshas and life breaths or Pancha Pranas. The
letter Bha stands for Bhakti or devotion, ga for Gyan or Jnana or
Wisdom, Va for Vairagya or renunciation, ta for Tatwa or realisation
and mu for mukthi or liberation. Thus five letters represent the
progressive steps for man's liberation from bondage or ignorance.
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.
Devotees of God have also been called Bhagavathas. Bhagavatha
teaches the Akshara through Kshara. You cannot attain the subtle
23
without experiencing the gross, without the instrumentality of the

gross.
The name Bhagavatha indicates the account of those who have
contacted God and the Godly. God assumes many forms and enacts
many activities. The Bhagavatha describes the experiences of those
who have realised Him in those Forms and those who have been
blessed by His Grace and chosen as His instruments.
Bhagavatha denotes three sections of knowledge: (1) the Glory and
Majesty of the Incarnations of God (2) The Names of those who are
fully devoted to God and (3) The intimate relationship between God
and Godly. Where these three are found together, there we have the
Bhagavatha. Bhagavatham' is how the illiterate pronounce the word.
Bhagavatham! Bhagavatham means, let us become good. Yes! That
must be the spirit in which you must take up the Bhagavatham for
study.
Without god there is no devotee without devotee there is no devotion.
There is interconnection between these two. The devotee has to
realise the purpose of life. Enter into the path of devotion. Bhakti is
the bridge between God and devotee (Bhakta). It is only through
Prema, Bhakti and surrender to Him can we realise Him. Give up
ostentatious living, submit the ego at His lotus feet, subdue the six
fold enemies namely Kama, Krodha, Moha. Mada. mastscharya.
There are several paths of Bhakti (Nava Vidha Bhakti Marga). One
can choose any one of the Margas. He can follow and carry the
Naamasmarnam to realise Him. That is his duty. For this purpose one
24
An Introduction
has to study the life story of the great devotees the way they have
surrendered themselves to God and emulate them.
Bhakti (Devotion) is of three types Sadharana (ordinary),
Madhyamika (medium) and Ananya (one-pointed). Ordinary devotion
is marked by ego. Here the egoistic feeling I dominates all actions
and thoughts. The medium type of devotion is marked by the feeling,
I am in you; you are in me. Ananya bhakti is marked by the feeling,
You alone exist. I do not exist at all. Hanuman one day said to
Rama: Oh Lord! When I think that I am the body, I am overcome by
the feeling that I am Your servant. When I think that I am the
individual self, I am overcome by the feeling that You are the object,
and I am your reflection. When I know I am the Atma, then I feel that
You and I are one. Thus, Hanuman revealed the depths of his
devotion.
Next, about the third stage: Twam Eva Aham ithi thridhaa; this is
the Avibhaktha Bhakti, the inseparable devotion. The devotee offers
all to the Lord, including himself, for he feels that he cannot withhold
himself. That completes his surrender.
The Twam-Eva-Aham feeling is the Advaitic (non-dualistic)
Sharanaagathi (surrender), based on the realization that all this
(Idam) is Vasudeva and nothing less, nothing else. So long as the
consciousness of the deha or body persists, the bhakta (devotee) is the
servant and the Lord is Master. So long as the individual feels that he
is separate from other individuals, the bhakta is a part and the Lord is
the Whole. When he progresses to the state when he gets beyond the
limits of the body as well as of I and Mine, then, there is no more
25
distinction; Bhakta and Bhagawan are the same. In the Ramayana,

Hanuman achieved this third stage through Bhakti (devotion).
Three sources of Power

Remember each person has three sources of power in him: as an
individual, as a child of God and as a shrine where Atma is installed.
Hanuman once told Rama, When I feel I am this body You are my
Lord; when I feel I am a distant Soul or Jiva, I know I am the
reflection and You are the Original; when I know I am Atma, I know
that I am You and You are I.
Be ever in the consciousness that you are but the shadow of God, His
image. Then, no harm can hamper you. God walks along the royal
road of Truth; the shadow, holding on to Him, by the feet, falls on
hallow and hill , fire and water, dirt and dust. So, if you hold on to the
feet, you can be unaffected, as the shadow by the ups and downs of
life.
When Rama is installed in the heart, everything will be added unto
you - fame, fortune, freedom, fullness. Experience the Ananya
Bhakti and Sharanaagathi only then we will be able to realise Him.
We are grateful to Bhagavan Sri Sathya Sai Baba for making us His
instruments in compiling this Book.
Samastha Loka Sukhinobhavanthu
With Pranams at His Lotus Feet
Tumuluru Prabha
26
The Inner Meaning of the

Expression, Bhagavan
The Upanishads are the outcome of the explorations into the nature of
the Divine made by the ancient sages. They declare, "Isaa
Vaasyamidam Jagath" - Jagath (the world) is permeated by Easwara.
Jagath is the place wherein all beings are born, grow and disappear.
Ceaselessly the air blows over the earth everywhere, but we do not
see it. Time passes through a procession of days and night filled with
activity and sleep. Continuously, somewhere or the other, births and
deaths, joy and sorrow, pleasure and pain are occurring. The year is
filled with varying, seasons, blazing heat or freezing cold, heavy rains
or temperate weather. It is not easy to overcome these changing
phenomena.
Man's primary need is food. The production of food involves
cultivation of land to grow food crops. Without the production of
grains hunger cannot be appeased by mantras or money. Hence
agriculture is the basic occupation for man. With the basic needs of
food, shelter and clothing satisfied and with rearing a family, man is
content. But with the growth of knowledge and skills, huts develop
into mansions, villages turn into towns and cities; population grows
and man is proud of what he has accomplished. But he is not aware of
the things which are outside his ken and beyond his capacity.
27
Although births and deaths have been occurring from the beginning
of time, men have not been able to understand the reasons for these
happenings or their inner significance. (SSS Vol.19, pp. 30-31)
Ancients enquiries in search of God

Recognising that despite all man's intellectual achievements, there
were many things beyond his understanding and control, the ancients
concluded that there was some super-human power behind and
beyond the phenomena. They felt that they should enquire into the
nature of the power without which man could not exist, no plant
could grow and no living being could survive. These enquiries were
not based on blind faith. Nor were they products of wild imagination.
They sought to find the truth by austere penance. They regarded it as
a search for God.
The earliest finding of the seekers was that the Sun was the most
important factor in determining the daily life of man and providing
the basic requirements for living. Life would be impossible without
the Sun for man, beast, bird or plant. The Sun was regarded as the
source of all energy and responsible for birth, growth and destruction
of all things in creation. It was for this reason that Sage Viswamitra
glorified the Sun God (Savitr) in the Gayathri mantra.
The sages believed that the Divine principle was present in and
outside of everything and that it could be experienced directly as well
as indirectly. They pursued their penances further, for the benefit of
mankind. They realised the Truth that the Divine Effulgent Person
was beyond the outer darkness and, experiencing this Reality, they
called upon all to seek and experience it. This Effulgent Purusha is
28
The inner meaning of the expression, Bhagavan
utterly selfless, full of light, the embodiment of all auspicious

qualities and free from attributes. He was described as "Siva"
meaning one who is beyond the three Gunas (Satwa, Rajas, Tamas)
and hence absolutely pure and untainted. He was regarded as eternal,
omnipotent, all-pervading and the possessor of all that is great and
glorious--the six indices of the Divine: Wealth, Righteousness, Fame,
Sacrifice, Wisdom and Reputation. And for this reason, He was given
another appellation--Easwara. Easwara is one who is endowed with
all conceivable kinds of wealth. (SSS Vol.19, pp. 31-32)
Siva's Will and Grace have no bounds

The sages found that Siva is also the protector of those who seek
refuge in Him. Hence, He was called Shankara--one who confers
protection and grace. His Sankalpa (Will) and grace have no bounds
and are not dependent on any person, condition or qualification.
Hence He was described as Swayambhu (self-created). The sages
conceived of Him as one who could incarnate at will for the
protection and rescue of man and the safeguarding of Dharma. In
view of this transcendental power, He was described as Sambhavah-the one who incarnates whenever Dharma (the reign of
Righteousness) is in danger and the good need protection.
The Sun's reflection is seen in innumerable objects. The sages
considered the human body as a vessel in the water (the lake of the
mind) of which the effulgence of the Sun is reflected. Likewise,
recognising that the divine is present in all living things, they gave
Him the name, Aditya. (SSS Vol.19, pp. 32-33)
29
Knowing the nature of the omnipotent entity

They realised that it is not possible to know this all-pervading, allknowing, omnipotent entity. There are three bases for knowing
anything: Direct perception, inference and Vedic sabda (testimony).
The Divine is beyond prathyaksha (direct perception) because He has
no form. The Divine may appear in the form one contemplates, but
that is not the reality. Proof by inference may not be valid in the case
of the Absolute. You may know that a seed has the potential to
become a tree, but you cannot know what kind of tree it will actually
become. Hence there are obvious limitations in seeking to know the
nature of the Divine by means of direct perception or by inference.
We have, then, the Sabda (testimony) of the Vedas. The Vedas can
only describe the Absolute, but cannot demonstrate it. It has,
therefore, been declared: "Not by rituals, or wealth or progeny can
you attain the Eternal. Only through sacrifice can you realise the
immortal". The Vedanta explored the process of elimination--"Not
this", "Not this"---to arrive at the Absolute. Having found that the
Divine cannot be known by any of the three methods of knowing, the
sages gave the name, Aprameyah--the indescribable, the
immeasurable.
The sages also found that the Supreme Person was not only the
creator and the protector, but also the destroyer and that he combined
in himself all the powers required for these three functions. In fact, he
was all these and more, that he could confer joy or sorrow, affluence
or privation, and that there was nothing beyond his Power. They
wanted to choose a name which would be all-comprehensive and
30
appeal to one and all and so gave him the name Bhagavan1 a name
which expressed all the glories and powers of the Supreme Person.
(SSS Vol.19, pp. 33-34)
Bharat means the land where there is rathi (attachment to Bha
(Bhagavan or God); and so, all days are sacred for the people born
here, all rivers are sacred, all hills are sacred. The Ganga is sacred
from source to sea, but yet, there are some spots associated with some
holy event or sage or seer or temple which are treated with extra
reverence; such places are Rishikesh, Varanasi, Prayag, Haridwar,
etc. So too, among the days of the year, some are treated as holier,
when a special effort is made by the devotees to approach God
through special puja (ritual worship) or japa (pious repetition of holy
names or sacred formula) or dhyana (meditation).
The Lord is described in the Purusha Sukta scripture as thousand
headed; it does not mean that He has just thousand heads, no more, no
less. It means that "the thousands of heads before Me now have just
one heart, which gives life and energy to all, and that heart is the
Lord. No one is separate from his neighbour; all are bound by the one
life-blood that flows through the countless bodies. This is the special
teaching of Sanathana Dharma (Eternal Religion), which the world
needs. (SSS Vol.6, pp. 13-14)
The true meaning of Bhagavan

So, what is the inner meaning of the expression, Bhagavan? The
Vedas say, "Brahmaithi, Param-Atmaithi; Bhagava-theethi
Bhagavan Divinity; term of reverential address; (Glossary for the Vahinis)
31
sabdyathe." (The Bhagavan principle is the same as Brahman,

ParamAtma). Bhagavan is the Ultimate, the Full. Bha means having
full auspiciousness and prosperity. Ga means deserving praise and
adoration. In the Ramayana, Bhagavan is described in clear terms. He
sustains the Universe using His creative power as the means. He
creates and fosters what is created. The letter Bha has two meanings:
Sambhartha2 or Bhartha3, He who raises, He who rules and saves.
Bha also means light, splendour. Bhagavan is He who sheds and
spreads Light. (SSS Vol.15, p. 21),
Bhagavan is Jyothi-Swarupa, embodied Light, Effulgence. Since He
can and does illumine all things and beings everywhere at all times,
He is Bha-ga-vaan. Bhagah means "the One who is repository of all
Divine attributes and is uniquely worthy of adoration." Ga refers to
"One who has all the excellences and who creates, sustains and
reabsorbs everything." (SSS Vol.15, p. 21)
Bha has other meanings as Shanti (peace), light, effulgence,
illumination. Ga means "all-pervasive." Vaan (or Vanthudu in
Telugu) means "One who is capable." Hence the term Bhagavan
means "the One who is capable of lighting the Divine effulgence, the
illumination of wisdom, the Eternal Inner Light of the Soul." (SSS
Vol.21, p. 29)
Sambhartha means "One who is competent to make Nature the instrument of

the creative process." (SSS Vol.21, p. 29)
He is also competent to sustain what is created, He is called Bhartha (ibid)
32
Bhagavan is the Creator and Protector

Bhaga (in the term Bhagavan) refers to the creative powers of God.
Hence, So, Bhagavan is the creator and the protector of the Cosmos.
The term also means one who illumines everything in the universe.
Without this all-pervading Divine light, we will not be able to live for
a moment: This means that if the Cosmos, which is constituted by the
five basic elements, and the human body, which is made up of the
same five elements, are to be sustained well, they need the sustaining
power of the Divine. (SSS Vol.22, pp. 59-60)
God: The trinity and the cosmos

The entire creation is based on three processes: Srishti (creation),
Sthithi (sustenance) and Layam (dissolution). The cosmos is kept
going by these three Karmas (processes). Should there not be a
director for these processes? You cannot have in this world a Karma
(an action) without a Kartha (a doer). The doer and the deed go
together.Who is the doer? What is the action? What is the fruit of the
action? It is only when these three are properly understood can the
secret of creation be recognized.
Three Divine agencies

It is easy to criticize the Lord's leelas, but it is difficult to understand
their inner meaning. Our life should be devoted to understanding the
ways of the Lord.
In this understanding, the first aspect to be recognized is Srishti
(creation of the cosmos). What is involved in this process should be
understood. For instance, if a giant bridge has to be constructed, a
large number of engineers and other personnel are required. Besides a
33
chief manager, there will have to be engineers and men working

under him. It is only their combined effort that can build a bridge.
In the same manner, for the creation, protection and mergence of the
cosmos, three principal agencies are required. The principal authority
responsible for creation is known as Brahma. He is in charge of all
that is related to creation. Next comes protection. What has been
created has to be fostered and protected. The authority responsible for
this function is called Vishnu. After growth inevitably there comes
the stage of dissolution. There is an authority responsible for laying
down the rules for dissolution and enforcing those regulations. This
authority is called Eshwara. Thus there are three authorities who
share functionally the responsibility for creation, protection and
dissolution. There must be someone who presides over these three
functionaries, like the Prime Minister in a Cabinet. Brahma, Vishnu
and Eshwara are presiding deities for three different functions. There
is a supreme authority presiding over these three. This supreme
authority was called by Bharatiyas as Bhagavan. Members of
different faiths have given different names to this authority. The term
is most widely used in this context today is God. Bhagavan refers to
the One who governs all the three functions of creation, protection
and dissolution.
Vishnu represents the saathwik or pious quality; Brahma represents
the rajasic or passionate quality; and Siva represents the thamasic or
negative quality.
Siva is present in everyone as ardhanareeswara (half-male and halffemale). He has his eyes opened partly. If the eyes open fully, it will
cause the destruction of the world. If the eyes are closed, one gets
34
sleep. So his eyes are half-open, concentrating on the tip of the nose.
You find that most of the pictures show Easwara (another name for
Siva) in a meditative pose, seated in padmasana (lotus posture), with
his partly-opened eyes concentrating on the tip of the nose. This is the
right type of posture in meditation.
Siva is described as the one with moon on His head, the river Ganga
flowing through His ears, snakes being wound around His wrists as
bangles, and so on. He is one who takes a form without human
quality. He is in the form of a linga (eggshaped form of Siva).
Leeyathe gamyathe ithi lingam (Linga is one that takes you to the
goal and liberates you).
Vishnu is the sustainer. Man meets with a lot of obstacles in the
devotional path. He helps you to overcome these obstacles and takes
you to the goal safely. Brahma, Vishnu, and Siva are all-pervasive.
They are everywhere. They transcend time and the gunas (qualities).
Vishnu has the shankha (conch), symbolizing sound, and the chakra
(discus), symbolizing the wheel of time. Both sound and time come
under the control of God. Sound comes from the navel. So, Brahma
the primordial sound is depicted as born out of the navel of Vishnu.
Silence is Easwara. That is why you generally see Siva seated in the
posture of meditation. You must discern the unity of the three
different aspects of God. Sound, time, and energy are all under the
control of God. Siva is described as Trinethra, Trishula, and
Trigunatheetha (beyond the three gunas, three eyed, and with a
trident). These have inner significance.
Man has two eyes. But Siva is said to have three eyes. The
significance is that man knows only past, present, whereas Easwara
can see the past, present, and the future too. It does not mean that
35
Siva has a third eye on his forehead. This is the artificial imagination
of the people. God is one and but described in different ways. Jiva,
the individual being, and God are one. Daiva is Jiva and jiva is
Daiva. (SSS Vol.31, pp. 159-160)
"G-O-D" combines the three aspects
In the word GOD, you have three letters: G,O,D. "G" refers to
Generation (or creation). "O" refers to Organization (that is, keeping
creation going). "D" stands for Destruction. GOD combines the three
aspects of generation, organization and destruction. When people
refer to God, they regard Brahma, Vishnu and Shiva as each a God.
God is the one who wields authority over all the three. This Divine
entity pervades the entire universe in the form of atoms. "Subtle as
the atom, vast as the vastest in creation, the Atma pervades everything
as atom" says a Telugu poem.
Hence, the Divine is called Atma. This Atma pervades everything and
is present everywhere. This all-pervading Atma is the Eternal
Witness. This role may be illustrated by a simple example' There is
light here. There are some who are reading under it, some who are
sleeping, some who are talking and some others who are moving
about. The light has no connection with all these different activities.
The light is only a witness. Likewise, the Sun is shining. Using the
sunlight different people are carrying on different activities. The sun
is totally unaffected by either the good or bad actions that are being
done by different persons. Each is accountable for his actions. But the
sun shines as a witness to all that is happening. Without the sun none
of these actions is possible. The sun is thus the agency that enables
the actions to be done but he is not the dispenser of the fruits of those
actions. He is only a witness. The doers have to reap-the
consequences of their actions. Brahma, Vishnu and Eshwara are
36
responsible for enabling the actions to be done, for furthering their

fruition and for determining how-the fruits should be enjoyed. These
three deities have to be propitiated for favours in these respects. That
is what has been done on Shivaratri night.
Nine forms of propitiating the deities
How are they to be propitiated? The methods are indicated in the nine
forms of devotion. Today we have to acquire the favours of these
deities. With their friendship we can face any troubles just as, if we
have friendship of a person in power, we can overcome troubles in
life.
These deities will help to alleviate the consequences of our actions if
they are properly propitiated. For this purpose, the chanting of the
Divine name is essential. Equally meditation and penance are
necessary. All forms of worship are designed to please the deities.
These deities lay down regulations for observances by the world in
respect of their specific functions. These regulations are like the
traffic rules and guideposts and the road signs that indicate to people
using the roads how they should behave.
For instance, there is Brahma. As Creator he lays down the laws
relating to actions and how the consequences of these actions affect
people in their lives from birth to death. In addition, he also effects
changes in the administration of these rules. On the basis of this
function, the Brahma principle is operative everywhere. The very
term 'Brahma' means 'pervading.' The pervasiveness of the Brahmaprinciple is cosmic.
37
Vishnu also means that which is all-pervading. The Vishnu-principle

permeates everything. Wherever the creation principle of Brahma is
present, there the sustaining principle of Vishnu is also present.
Where there is protection there is also punishment. This means where
Vishnu is present, Eshwara is also present.
Omnipresence of the absolute

Where is the Supreme Divinity? It is omnipresent. But not
recognizing this truth, people pray to God in various ways. These
prayers are not to God. They are prayers addressed to the guardian
deities of the Lord. These guardian deities examine the merits of each
case and make their recommendations to God.
Hence, God is a permanent Witness. He has no attributes. He has no
specific form. He can assume any form. The attributeless Divine has
attributes also. A pot is made from clay. The clay is formless, but the
pot with form is made from it. There is no pot in the clay, but there is
clay in the pot. Likewise, the Divine is everywhere. The Divine is in
forms and is formless. He is with and without attributes.
How do men relate to God? There is Chittha in man (the heart). There
is a recording deity known as Chithraguptha. The good and bad
actions done by everyone are duly registered in the heart and taken
into reckoning by Chithraguptha. The results of these actions are
given a concrete form and the fruits are made available to each
according to his deserts. The Divine cannot offer what is not there. He
will not take away what is one's due. He lets the respective deities
carry out their functions according to the rules. Hence He is called the
'Embodiment of Dharma.' The Lord will not interfere in the functions
of the different deities. He lets Brahma, Vishnu and Eshwara carry
38
out their respective functions according to the cosmic laws. As He

remains a Witness, He is described as the 'Embodiment of Dharma
and Truth.'
Today everyone interferes with every other's function. This causes the
breakdown of the natural order. This is described as the reign of
unrighteousness and untruth. This is the difference between the reign
of Dharma by the Divine and reign of Adharma by the mundane
rulers. The Divine is verily the form of Dharma (Righteousness).
Hence Rama is described as "Vigrahavaan Dharmah" (The
embodiment of Righteousness). Even if you are unable to worship the
form of the Divine as Righteousness and Truth, adhere to
Righteousness and follow Truth. "Sathyam vadha, Dharmam chara"
(Speak the truth, observe, righteousness) these are the Vedic
injunctions.
Surrender to God
The cosmos is governed by the three principal deities. I am letting
you into a secret. So far as Creation is concerned, propitiate Brahma
and establish links with the deity. As regards protection, establish
links with Vishnu (by propitiating Him). With regard to destruction,
establish association with Eshwara (Shiva). However if your heart is
totally pure, you can establish direct connection with God. You need
not approach the lesser deities. For this, there is a way. That is the
way of total surrender. Through surrender you can establish a direct
link with God, heart to heart.
The Bhasmaasura story
Once Eshwara gave a boon to Bhasmaasura as desired by him,
namely that whatever he touched should be reduced to ashes.
Immediately on getting the boon he lost his sense of gratitude to
39
Eshwara. He wanted to place his hand on Eshwara himself! Eshwara

could not protect himself. He went to Vishnu, who has the duty of
being a protector. Even as protector Vishnu had to observe the laws
of Dharma. He could not punish Bhasmaasura straightaway. He
staged a drama. He assumed the form of a most beautiful damsel,
Mohini. On seeing her, Bhasmaasura's passion was aroused. He ran
after Mohini. Mohini told him, "You perform all that I do, I shall
marry you." Bhasmaasura readily agreed. He had no sense of
discrimination or of gratitude. Mohini started dancing and
Bhasmaasura kept pace with her. In the course of the dance, Mohini
placed her hand on her head. When Bhasmaasura did the same, he
was reduced to ashes. His hand was his undoing. This episode shows
that even in discharging the duty of protection, the divine has to
observe the code of Dharma. It should be recognized that the ways of
God are governed by Shaasanam (cosmic laws). Even the Divine
cannot act against these laws.
God cannot act against the cosmic code

Men today violate the code of moral behaviour. But the divine cannot
act against His own moral code. So, on different occasions, God waits
for the appropriate time to enforce the code. On that account, you
cannot say God is powerless or incompetent. God is omnipotent, but
that does not mean He can act arbitrarily. He acts according to the
cosmic code.
God is not like a lecturer who teaches a lesson and leaves the
classroom. God is like a physical director who teaches by his own
example. That is why I say: "My life is my message." God teaches by
demonstration. Today some people carry on propaganda to cast
aspersions on the actions of the Divine by misrepresentation and
40
misinterpretation. They declare: "God punishes you, God persecutes

you."
This is totally misconceived. It is not God's business to punish you or
harass you. The punishment and the persecution are consequences of
your actions. God is the giver of the fruits of your actions. He is like a
postman who delivers letters in different homes. In one house the
letter brings grief. In another the letter causes joy. Is the postman
responsible for joy in one home or the grief in another? It is the
message contained in the letters that is responsible for the different
reactions.
In the same manner, the Lord is an impartial witness. He, merely
hands over the fruits of each one's actions according to their deserts.
In case the consequence is unpleasant God may interfere to get the
pain reduced by proper propitiation. That authority He has. The three
presiding deities over creation, protection and dissolution are the
trinity--Brahma, Vishnu and Shiva. But there is a fourth entity-Shironaayakam (the Overlord), who is above these three. He is God.
He can overrule the Trinity. How? By mitigating the magnitude of the
consequences of Karma. He can counteract any kind of situation.
That is the Divine prerogative of God. He can create anything, protect
anything. He creates and brings about its dissolution. Therefore, God
should be regarded as having control over Generation, Organization
and Destruction. To realise God, you have to surrender yourself
completely. When the surrender is total, a direct link with God is
established. Without such surrender propitiating the lesser deities is a
waste of time. (SSS Vol.28), 28-2-1995.
41
Only firm faith in God secures His blessings

The essence of all the Shastras can be declared in one sentence: "We
have to believe firmly that the same Divinity dwells in all beings."
The mind is the cause of all worries. Even the yearning for God is
through the mind. Man is pursued by worries from birth to death, all
through his life. There is only one means by which all worries can be
banished and that is Prema (love) (SSS Vol.22, p. 181)
God transcends Kaala, Desa and Vasthu

In this love there is no room for any kind of difference. The Divine
presence is recognisable in everything. Divinity is omnipresent. God
transcends the categories of kaala (time), desa (space) and vasthu
(matter). No one can say God is present in one country and not in
another. It is not possible to declare that He is present in one thing
and not in another. This means that God cannot be assigned to any
particular place, time or object. The term "Bhagavan" means One
who pervades everything. That being so, can any particular place be
assigned to Him? He is immanent everywhere. It can be firmly
asserted that God is everywhere. Again with regard to time, it cannot
be said that God was present at one time and did not exist: at another
time. How can one, who has no beginning, middle or end and who is
present in all the three categories of time, be limited by time?
Because of His omnipresence and all-pervasiveness, God is described
as "SarvAtmaka" (the Spirit present in all things). Every term that is
used to describe God is pregnant with significance.
God is not a vyakti Swarupa (specific definable entity). He is the
Indwelling Spirit in all. The Atma Principle that permeates the
universe is One only. That Atma principle assumes a form from time
42
to time for the sake of redeeming the world and establishing

righteousness. (SSS Vol.22, pp. 181-182)
The Lord is the beginning and the end of every aeon. Hence, He is
called Yugaadikrit (the creator of Yuga). God is not only the creator
of each aeon, but He is also described as a sustainer of the yuga.
In sustaining the yuga, the Lord is all-powerful. He is omnicompetent. Hence, He has the appellation "Yugadhara" (the supporter
of yuga). He is also known as Yugaandhara. Divinity is the power
behind the creation, sustenance and dissolution of every aeon. (SSS
Vol.22, p. 55)
Another name of the Divine is "Bhagavan." The term "Bhaga"
represents six attributes: Divine wealth, righteousness, power, fame,
detachment and Supreme Wisdom. The Lord is called "Bhagavan"
because He has these six attributes.
Thus every name of the Lord is related to specific attributes and not
an expression of the devotee's feelings or fancies. Because of the
Divine's myriad attributes, the sages hailed Him as "Om
Samvathsaraaya Namah." As the Creator of the Universe and as the
One from whom everything emerged, God is also called Yugadi (The
initiator of every Yuga or Aeon). He is the One who willed to become
the Many. (SSS Vol.25, p. 11)
What is the meaning of Samvatsara?

God as the embodiment of Time, is worshipped by the name
Samvatsara (SSS Vol.25, p. 10). Samvatsara (year) means God, the
One who dwells in everything or God contains within Himself
43
everything4. For Samvatsara (the year), the underlying spirit is Atma.

Another name for Samvatsara is Kaala (Time). Because Time is
subsumed by the Spirit, God is known as Kaala Atma (the Time
Spirit). Yugadi, therefore, represents the form of the Divine. The
Cosmos itself is the form of the Divine (Vishnu). "Sarvam khalu idam
Brahmam," declares the Upanishad. The four yugas (aeons)--Krita,
Treta, Dwapara and Kali--are permeated with Divinity. (SSS Vol.22,
p. 56)
God incarnates on earth for revealing to man his divine essence. The
Divine displays four kinds of glorious potencies (Vibhuthis) as the
Supreme Omni-Self (SSS Vol.25, p. 10), Hence, God has also the
name Chaturatmaka (the Fourfold Spirit). (SSS Vol.22, p. 56)
Chaturatmaka, the Fourfold Spirit

This fourfold Spirit is manifested in four forms with distinctive
attributes though their powers are one and the same. They are
Vasudeva, Sankarshana, Aniruddha and Pradyumna. All the four are
combined in the Avatara (the incarnation of the Divine in human
form). (SSS Vol.22, p. 56) This means He is the Self that embodies
three potencies. The three are: Vasudeva, Sankarshana and
Aniruddha. When these three Vibhuthis are understood the fourth one,
Pradyumna becomes intelligible. (SSS Vol.25, p. 10)
God should not be regarded as some separate power or entity. Time is
a manifestation of God. Hence, God is adored as Kaala (Time),
Kaalakaala (the Master of Time, the Controller of Time),
(SSS Vol.25, p.56)
44
Kaalaatheetha (One who transcends Time), etc. God is also known as

Vatsara as the Divine in-dweller in all beings.
Vasudeva - the first form of fourfold Spirit
Of the four forms of the Lord regarded as Chaturatmaka, the first is
Vasudeva5. This name signifies that the Lord is immanent in
everything in creation and bears within Himself everything in the
Cosmos. He is omnipotent. He is resplendent. He remains unmoved
in any condition, in any circumstance, while being present in every
limb and every cell. He is known also as Angirasa--the One who is
present in every Anga (limb) in the form of the circulating blood and
imparts vitality to it. As the rasa (vital essence), He is described as
Raso vai Sah (the elan vital). Thus, everything is permeated by God
and there is nothing outside Him. (SSS Vol.22, pp. 56-57)
Sankarshana, Aniruddha and Pradyumna
The second name is Sankarshana. Sankarshana is the One, who at
the time of Pralaya (the Great Dissolution), absorbs within Himself
the entire Cosmos. He is the One who ends all sorrow and confers all
happiness. The Sankarshana principle is the one which removes
misery and confers joy. Sankarshana should not be regarded merely
as Balarama, the son of Revathi (the elder wife of Vasudeva).
Sankarshana6 represents the Divine attribute of eliminating grief and
It also means that He is the Supreme Master of the Universe. This means that
the Divine resides in all beings as the Indwelling Spirit. Moreover, He
pervades the entire Universe. The Upanishad describes Him as "Narayana who
is inside and outside and pervades everything." (SSS Vol.25, p.10)
Sankarshana refers to the divine's capacity to attract and transform all beings.
All beings, moreover, have emerged from Him. The name is also associated
with His power to transfer any object from one place to another. The child that
was in the womb of Devaki was transferred to the womb of Rohini (another
wife of Vasudeva) and for this reason the child got the name Sankarshana
45
giving happiness, removing mental agitation and conferring peace,

destroying weakness of spirit and instilling fortitude. This is no
ordinary attribute. It is a Divine quality which is present in every
human being.
Aniruddha, the third, refers to one who has a unique quality. He
confers this qualitySampada (wealth) on whoever prays to Him. He
is the Lord who confers both material and spiritual benefits on those
who adore Him. In this aspect, He shines through His effulgence.
This illumination is not derived from outside. He Himself is the
source of His light and also the light that illumines everything. This
principle of Aniruddha7 is essential for every human being.
The fourth name is Pradyumna8. He represents the invincible Divine
power, which cannot be overcome by anyone. He has no equal. He is
His own example. He is His own law. There is no one below Him or
above Him because He is even in those below Him. The Pradyumna
principle is all-pervading and omnipresent. (SSS Vol.22, pp. 57-58)
Union of all four principles is humanness
It is the combination of all these four principles which constitute
humanness. God is not different from man. Vasudeva is Paramatma
(another name for Balarama, the elder brother of Sri Krishna). The name
Sankarshana also means one who attracts what is pure. Sam (pure) Karshana
(attracts). (SSS Vol.25,p.10)
Aniruddha is one who is beyond the control of anyone. He can be swayed only
by His grace and not by any other means. This term applies to one who is allpervading, all-powerful and all-knowing. (SSS Vol.25 p.11).
Pradyumna refers to one who possesses Aiswarya (infinite wealth). He confers
by His grace all prosperity and happiness on those who adore, worship and
love the Lord. Aiswarya includes not only material wealth, but every kind of
wealth such as health, knowledge, intelligence and virtue. (ibid).
46
(the Omni-Self). Sankarshana is Jivatma (the individual Soul).

Pradyumna is the mind. Aniruddha is Aham (the ego). The union of
these four is Manavatva (humanness).
If any one of these four constituents is absent, man cannot live in the
world. If it is asked whether Ahamkara (egoism) is also essential, the
answer is: Aham (the ego) should be present but not
Aham-kara (the feeling of egoism, the sense of separate identity
associated with the body consciousness). Aham means "I." The "I"
should not be identified with the physical form. "Aham Brahmaasmi"
(I am the Brahman). "Aham na Dehaasmi" (I am not the body). "Na
Aham Jivaasmi" (I am not the jiva--the individual soul). "Aham
Aham" (I am I). This Aham is the essence of everything. In the
Sanskrit alphabet, the first letter is "A" and the last letter is "Ha."
When the two letters are combined, you have "Aha." All the sounds in
the language are comprised within these two letters. Aham means the
principle which is present in everything in the cosmos, from the atom
to Brahmam.
This is the significance of the Vedic pronouncements: "Aham
Brahmaasmi," "Prajnanam Brahma" (Prajnana Constant Integrated
Awareness--is Brahmam), "Thath-thwam-Asi" (That thou art). Failing
to recognise the truth of these pronouncements and regarding the
body as real and permanent, man is becoming a prey to sorrow.
Bhagavan is the unified form of these four principles. (SSS Vol.22,
pp. 58-59)
47
BHAKTHI SUTRAS
Narada asked Vishnu once: The rishis or sages who had attained the
purest wisdom relating to the universal Atma could not win your
grace; but the illiterate milk-maids of Gokul who were charmed by
Your beauty, Your sport, Your music, Your prattle, Your sweetness,
Your inscrutable novelty-they won Your grace. How did this happen?
But, Narada himself came to know later that the gopis had Krishna
(the Lord) as the very breath of their lives, as the very sight of their
eyes, the very sound of their ears, the very taste of their tongues, the
very touch of their skin. While tending the cows and calves, attending
to their husbands and children, doing the thousand and one chores of
worldly life, they lived in Krishna with Krishna and by means of
Krishna only. Sarvada, sarvatra. sarva kaleshu Hari Chintanam
Under all conditions, at all times, in all places; their minds dwelt on
Hari (Krishna-the Lord(CK, pp. 32-33)
Bhagawan is Yugadi: The

initiator of every Yuga or Aeon
In each Yuga, you have the Avatar of the Lord come to redeem,
revive and re-build. (SSS Vol.6, p. 56)
Avatars are based on different aspects of the Divine

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, Poornaavatar. Leelaavatar
is also known as Amsaavatar. Nityaavatara, Viseshaavatar and
Aveshaavatar have only five to nine kalaas (aspects) of the Lord.
Only in the Poornaavatar are all the sixteen aspects of the Divine
present.
The ancients regarded only the Poornaavatars as the full
manifestation of God. In this context, every human being must 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)
49
Man should possess Divine Consciousness

Man's life is based upon his qualities and character. A true man is one
who acts according to his Atma-Dharma (the integrity of the Spirit)
and not according to the impulses of his senses. Atma-Dharma is the
true Dharma of man. Acting according to the dictates of the senses is
the code of the animals. Man should elevate from the animal to the
Overlord of the animal nature (Pasupathi or Siva). What man should
have is Iswara-bhava (the Divine Consciousness) and not the
Prakriti-bhava (instinctive nature).
It should also be recognised that all Nature is an embodiment of the
Divine. Creation is the primary symbol of the Divine Consciousness.
It is called Prakriti (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, pp. 305-306)
Hiranyakasipu went on saying that God does not exist anywhere. On
the other hand, when Prahlada said that God will be found wherever
we want, to him indeed, God was present wherever he sought him,
50
Bhagawan is Yugadi: The initiator of every Yuga or Aeon
and this is simply the result of Yad Bhaavam tad Bhavathi (The
thoughts will determine the action). Whatever you have in mind will
be reflected back to you as a reality (Summer Roses on the Blue
Mountains p.33)
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 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 (Yugavathar). The narrative of these incarnations
is the Bhagavatha.
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 three are
fundamentally of the same essence. 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. In fact, Manu and Prajapathi
and other persons are Divine persons entrusted by Brahma with the
mission of peopling the world. Everything happens in consonance
51
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.
Avatars are as countless as living beings are, for, each is born as a
consequence of Divine Will. But the story of the Yugavatar alone is
worth perusal for the Advent is to restore Dharma and moral life. The
story of all the rest is but a story of distress and despair. (Bhag
Vahini, pp. 220-221)
All Avatars Are Embodiments of Pure Consciousness:

The creation emerges from truth and merges into truth,
Is there a place in the cosmos where truth does not exist?
Visualise this pure and unsullied truth. (Telugu poem)
One has to realise what is meant by Suddha Satwa (pure
consciousness). You have witnessed the creation of Hiranyagarbha
Lingas several times by Me. That Hiranyagarbha Linga is a symbol
of pure consciousness. It is omnipresent. (Swami created a
Hiranyagarbha Linga and showed it to all present.) Look, this is
verily Suddha Satwa (pure consciousness). There is no human being
in this world, who is free from desires. Every human being has some
desire or the other. There is no place in this universe where this pure
consciousness is not present. It is therefore a mistake to limit that
omnipresent pure consciousness to a particular form. All are
embodiments of pure consciousness. It is present in all human beings
in a miniscule form like an atom. The pure consciousness assumes
different forms in different ages as avatars. It manifested as
Narasimha, Vamana, etc., in the Krita Yuga. The same pure
consciousness assumed the form of Sri Rama in Treta Yuga and Sri
Krishna in Dwapara yuga. Sri Rama was accompanied by Sita in
Treta Yuga, who led the life of an ideal wife and set an example to
52
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 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, pp. 181183)
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. Narrow53
minded persons view these things differently. This phenomenon

could be noticed in several instances in the case of 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, pp.
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, pp. 2-3)
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)
54
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.
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
55
their inherent divinity, realizing their basic spiritual nature. (SSS

Vol.24, pp. 56-57)
The purpose of Avatar

When the Divine comes down as Avatar--whether it be as Rama or as
Krishna, Matsya (fish), Varaha (boar) or Vamana (dwarf)--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
56
towards any being. It is only when you love all, that you can be said
to love God. (SSS Vol.21, pp. 200-201)
For Vedarakshana and Bhaktarakshana

The Lord comes as Avatar when He is anxiously awaited by saints
and sages. Sadhus (the pious) prayed---and I have come. My tasks are
three, or rather two, since Dharmarakshana (protection of virtue) and
Vedarakshana (protection of Vedic culture) are both practically the
same. The two are, therefore: Vedarakshana and Bhaktarakshana--fostering of the Vedas and fostering of Bhaktas (devotees). (SSS
Vol.3), 25-1-1963
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 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, pp. 57-58)
Avatars never come to re-establish Dharma - Dharma was never
destroyed - but the practice of Dharma went on the decline.... The
57
basis for Dharma is Truth, and Truth is something which is

permanent, and so Dharma also is something which is unchangeable.
(ML, p. 256)
Six attributes of an Avatar:

Every Avatar has six types of powers: all-encompassing Prosperity,
Righteousness, Fame, Wealth, Wisdom and Renunciation (or nonattachment). 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 '89, p.
122)
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. (SSS Vol.21, p. 201)
God is the witness to all that you do
The whole world is a combination of ichcha shakti (will power), kriya
shakti (power of action), and jnana shakti (power of wisdom). Ichcha
shakti is related to the mind, Kriya shakti to the body, and jnana
shakti to the Atma. That is why it is said that you are not one person,
but three: the one you think you are (physical body), the one others
think you are (mental body), and the one you really are (principle of
the Atma). You are essentially divine, but you are unable to
understand this.
The Vedas declare:
Sarvata pani padam tat sarvothokshi siromukham,
58
sarvata srutimalloke sarvamavritya thishthati

(with His hands, feet, eyes, head, mouth, and ears pervading
everything, God permeates the entire universe).
God is the witness to all that you do. You may hoodwink anybody,
but not God because He is always in you and with you. Without the
grace of Bhavani-Shankara, all your efforts will be futile. Names and
forms are not important because they are subject to change. Body is
like a water bubble, mind is like a mad monkey. You cannot rely on
them. But there is something within, which is true and eternal. That is
divinity. In order to manifest this latent divinity, you need to develop
devotion, which in turn strengthens your faith. Tree becomes bigger
and stronger as the roots go deeper. Likewise, faith becomes stronger
as the devotion increases. No name and no form can ever help you if
viswas (faith) and sraddha (steadfast devotion) are lacking in you.
There is infinite divine power latent in everybody. If you can manifest
it, you can even stop the sun from rising, as Sumathi did, and you can
even bring the dead back to life, as Savitri could do. When you
manifest divine power, you become God.
God will give you whatever you deserve
The Atma is all-pervasive. In order to experience the Atma, you need
to have steadfast devotion and faith. Today people pray, Loka
samastha sukhino bhavantu (may all the people of the world be
happy)! It is possible only when sraddha and viswas are fostered.
Joys and sorrows are like passing clouds. They come and go. It is
only the morality that comes and grows. So, develop morality. Do not
aspire for wealth, position, and power. God will give you whatever
you deserve. Develop love for God. That is the highest sadhana
(spiritual practice).
59
Today, people undertake various spiritual practices to attain God. But

all these confer only mental satisfaction. Have unflinching faith that
the universe is the very form of God (Viswam Vishnuswarupam).
Vishnu is the cause and the Viswam is the effect. These two are
inseparable. The Vedas declare: Acharam Charamevacha (though
immobile, He is apparently mobile). Here is an illustration. In the
dream state, you may visit various places and experience happiness or
sorrow, but in reality your body remains steady on the bed
immobile.
So, all that you see and experience in this world is but a dream. Only
the Atma is true and eternal. The Atma is sthiram (permanent) and the
world is charam (changing). Human life is the union of sthiram and
charam.
Janthunam narajanma durlabham (human birth is the rarest among
all beings). All beings are not fortunate to get human birth. All human
beings do not experience Divinity. Some people undertake spiritual
practices like idol worship to attain Divinity. Gradually one should
turn ones vision inward and experience the oneness of the Atma.
(SSS Vol.32 Part II, pp. 138-140)
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.
60
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 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, "present" is what is "omnipresent."
(SSS Vol.21, pp. 198-199)
61
ON THE occasion of Bhagawans 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.
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.
(SSS Vol.18, pp. 154-155)
Who is Bhagawan or God?

Some sayings
Nishkriyo Nithyo Nirvikalpo Niranjanah
Nirvikaaro Niraakaaro Nithyamukthosmi Nirmalah.
(Actionless, ever abiding, free from delusions, ever
blissful, unchanging, formless, ever liberated and
untainted am I). (SSS Vol.25, p. 295)
God is the embodiment of Truth

Vedaaham etham Purusham Mahaantham
Aadithyavarnam thamsah parasthaath
(Purusha Shuktham). (SSS Vol.28, p. 118)
In ancient days the sages, who were doing Thapas and finally had a
vision of the Reality, declared that they had realised-the Divine,
whose effulgence was that of the sun, beyond the darkness of
ignorance. They also taught that God is the embodiment of Truth and
had to be experienced as such. They declared that one who does not
see this truth is akin to an animal. That is why there is the saying that
one who is revelling in untruth is only .an animal. (SSS Vol.28, p.
119)
It is only from Truth that the entire creation has come
out.
There is nothing in the world without the basis of

Truth.
This is pure goodness (suddha sathwa)
Behold, ye people!
(Poem)
(SSS Vol.31, p. 85)
Truth is beyond Time and Space

Uttering the truth is easy. But indulging in falsehood is a tortuous
process. One has to take a lot of trouble to cover up one lie with more
lies. That is why it has been said: "Sathyam brooyath; Priyam
brooyath; na brooyath Sathyam Apriyam" (Speak the truth, speak
what is pleasing. Do not utter truth that is unpleasant). God is the
embodiment of truth. Truth is the foundation of the universe. This
truth transcends the mind and speech and is beyond the categories of
Time and Space. Vedanta has described it as Ritam. It is also called
Transcendental Truth. Truth is that which remains unchanged over
time. You must live up to this truth. You must realise that the Divine
is present in everything. Only when you can recognise the
omnipresence of the Divine will you be able to experience the Divine.
(SSS Vol.21, p. 214)
God is Sathya Swaroopa (Embodiment of Truth). (SSS Vol.31, p. 94)
Truth is that which does not change in all the three periods of time.
One has to follow the path of truth to propagate the Principle of Truth
and Divine Love. God loves those who follow the path of truth. Jesus
propagated the divine message of Love. He said, Death is the dress
of life. So, He said, one has to give up body attachment and develop
attachment to the spirit. Body is like a water bubble. It is merely a
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Who is Bhagawan or God? Some sayings
vesture of the individual soul. (SSS Vol.31, p. 475), 25 December

1988
God is the embodiment of truth and cleanliness and dharma and if we
develop this aspect of truth and cleanliness you become one with
God. (SSB 1974 Part II, p. 140)
God is Truth, Goodness and Beauty. (SSS Vol.8, p. 6)
This Universe is enveloped in God

The sages of this land drew inspiration and instruction from each
other, and learnt the Truth, Ishaavaasyam idham jagath---"This
Universe is enveloped in God"---that God is the string on which the
worlds are strung. (SSS Vol.8, p. 201)
God has no specific name and form. He is nirgunam, niranjanam,
sanathanam, niketanam, nitya, suddha, buddha, mukta, nirmala
swarupinam (attributeless, pure, everlasting, final abode, eternal,
unsullied, enlightened, liberated and embodiment of sacredness).
Whatever names and forms man attributes to God are for his own
satisfaction. Therefore, you should make efforts to see God in all
forms. (SSS Vol.35, p. 208)
Nityanandam, Parama Sukhadam,
Kevalam Jnanamurtim,
Dwandwateetam, Gagana Sadrisham,
Tattwamasyadi Lakshyam,
Ekam, Nityam, Vimalam, Achalam,
Sarvadhee Sakshibhutam,
Bhavateetam, Trigunarahitam
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(God is the embodiment of eternal bliss, He is wisdom absolute, the

One without a second, beyond the pair of opposites, expansive and
pervasive like the sky, the goal indicated by the mahavakya
tattwamasi, eternal, pure, unchanging, the witness of all functions of
the intellect, beyond all mental conditions and the three gunas of
satwa, rajas and tamas). (SSS Vol.35, p. 351)
Love is Gods fragrance

Ancient sages who experienced the fragrance of the Divine were
searching for the form. Sages who had renounced everything made
lot of sacrifices to search for the form of the divine fragrance, but
they were unable to experience it. They enquired about this in forests
and bushes. They could not find the source. Some have left it in the
half-way stage, being satisfied with the fragrance that they had
experienced.
One must not give up in any pursuit, once one is determined to take
up the same. When you have asked for a certain thing, do not give up
till it is achieved. When you have thought about a particular scheme
of action, do not rest till it is completely carried out. This was the type
of determination that the sages adhered to in achieving the objective
to the extent that the Lord should at last get disgusted and grant
their request. To go back from the pursuit undertaken is not the
quality of a true devotee.
With such relentless determination, they were able to find out the
flower from which the fragrance emanated. Thus, they experienced
the fragrance of bliss. Some of the seekers could not experience the
fragrance due to severe cold. Those who could not experience the
66
fragrance were termed atheists. Even though they had the nose they
could not experience the fragrance of divine Bliss. They are
unfortunate people. But those who were able to experience this bliss
exclaimed in ecstasy Vedahametham Purusham Mahantham (We
have realised the supreme personality of the Godhead). How to
realise this? In every human being, the bliss of Ananda is emanating
from the hearts, just as fragrance comes out of a flower. The heart is
complete and full. That is Full, this is Full, and when you take out
the Full from the Full, what remains is also Full, says Veda. What is
the totality of Nature? (SSS Vol.31, pp. 175-176)
Perfection is total and divine

There was one expert artist by the name Anthony who used to make
violins. He used to take one year to make one violin. One of his
friends asked him how he could earn enough to take care of his wife
and children if he took one year to make one violin. He said, God is
the embodiment of totality. Therefore whatever we do should be
totally perfect. On the selfish ground of carrying on a living, I cannot
compromise on the quality of perfection. The only way to please God,
who is the personification of perfection, is to stick to the principle of
perfection in its totality, so that God will confer Bliss on us. This is
how the artist taught his friend. Whatever little job we may undertake,
we should do it with perfection. God is perfection.
We are part of the Divine. We should also stick to this principle of
perfection in its totality. Because of his scrupulous adherence to his
principles, Anthony earned great fame and his violins are famous
even today bearing the reputation as Anthonys Violin. In order to
experience Divinity, we should have totality, which is unity and not
multiplicity. We are considering the one as many instead of unity in
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diversity. We only divide and do not make efforts towards unity.

(SSS Vol.31, pp. 176-177)
Worldly love and divine love

Divine love always gives and never receives. Worldly love only
receives and does not give. It is full of selfishness and expects a
reward in return. Divine Love does not desire any return. Love is
equal only to love. Nothing else can be equated to love. This
unparalleled and incomparable Prema thathwa (principle of love) is
only divine love.
Thus worldly love goes on diminishing in its magnitude as time
passes. Divine love never diminishes but is constant and changeless
under all circumstances, and after any number of years, even after
several aeons and births. The Lords love is sweet love. His words are
sweet. Everything about the Lord is madhuram (sweet). That is why
the gopikas (cowherd maids) of those days, sang Madhurathipathe!
Akhilam dadhuram. They could not bear the pangs of separation
from Krishna. They went round Brindavan asking even the flowers,
Oh flowers! Did you see our beloved Krishna? They were not
mindful of the thought, whether a flower was capable of seeing
Krishna. What does this mean? Even the flowers, leaves, branches,
and plants will see the Lord, who is all pervasive. But, Krishna was
described as unique by the gopikas, who exclaimed, He is dark in
complexion, with eyes comparable to a lotus flower; by any chance,
have you seen Him? He has a peacock feather on his head, Oh
creepers! Is He hiding in the bushes?
God is full. You cannot say, He is only in this and not in that.
You have to love all. You should not love with the motive of getting
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any fruit or reward. You should love for loves sake. (SSS Vol.31, pp.
117-178)
Gopikas love for Krishna
A newly wed bride came to her father-in-laws house in Gokulam (the
village of cowherds). The tradition of that place in those days was
that all the villagers should go to mother Yashodas house and light
their lamps every evening from the lamp in that house. This was
because that was the house of the richest family of that village and
because Lord Krishna was born in that house. He was God, in whom
all Ashtaisvarya (the eight types of wealth) were enshrined. The
villagers believed that, because the Lord of all wealth was there, by
lighting their lamp from that hallowed house, they would also have
the benefit of all wealth.
This view was not shared by the father-in-law and mother-in-law of
the newly married girl. They complained that all the women were
going after Krishna, who was in Yashodas house. But this daughterin-law was very eager to see the charming form of Krishna, which
attracted all other young women of the village. In fact, she used to
ponder over the infinite capacity of the God- incarnate and sing His
glory as Shabdhabrahmamayi, Charaacharamayi, Jyothirmayi,
Vangmayi, Nithyanandamayi, Paraathparamayi, Maayaamayi,
Shreemayi (Supreme master of sound, master of movable and
immovable things, one full of effulgence, one of good speech, full of
eternal bliss, supreme power, creator of illusion and master of
prosperity). She used to sing the glory of Lord Krishna in this way
within herself, for fear lest her parents-in-law may reprimand her.
As Gods Will would have it, one day, the mother-in-law had
developed high temperature, so the daughter-in-law had necessarily to
69
go to mother Yashodas house to light the lamp. She was allowed by

her mother-in-law only for that day, as an exception.
Yashoda used to keep a lamp outside. So, she had to light the lamp
and go away. She was feeling sad that though she came to that house
where the Lord had incarnated, she could not have even a glance of
Him because the door was closed. She was lost in contemplation as
she was lighting the lamp and the flame even started burning her
hand. When her dress also started catching fire, on sensing the smell
of burning cloth, Yashoda rushed out of the house and asked the girl,
Are you mad? Are you not aware of your cloth getting burnt? This
daughter-in-law was smiling as though in bliss. She said that she was
seeing the form of Krishna in the jyothi (flame). On hearing this, the
other gopis (cowherd maids) who came to light the lamp started
dancing in joy and ran through the streets. The ladys name was
Suguna, and they sang that Suguna burnt her hand but was smiling in
joy as she saw the form of Krishna in the jyothi. The mother-in-law of
Suguna heard this too. She got terribly annoyed and even beat her
daughter-in-law. She was exclaiming, Because I took ill, you had to
be sent to Yashodas house. You say that you saw Krishna there in
the flame. How can we bear this haughtiness of yours? So saying,
she went on beating her daughter-in-law. But the latter never
appeared to heed all this, and was in rapture. The gopikas started
singing, In spite of her mother-in-law beating her and her husband
becoming angry, Suguna never bothered. Nor was she afraid of
anything. She was enjoying as though the picture is printed on a
paper. Nobody can separate them. In this way, the gopikas enjoyed
the company of Krishna. Different people enjoy in different ways.
But God is totally present in every heart. (SSS Vol.31, pp. 180-181)
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God is in every creature as love

The Pandavas and Kauravas started the battle of Mahabharata. Vyasa
came in a chariot to bring about a compromise and avoid a conflict,
which would result in loss of lives. Vyasa composed several epics and
codified the Vedas into four, though they were countless in number.
With the view that the people cannot go through all the Vedas, he
classified them into four namely:, Rig, Yajur, Sama and Atharvana
Vedas. Vyasa had knowledge of the language of the insects, birds,
and animals. When he was going in the fast-moving chariot, he saw
an insect moving fast across. He asked the insect why it was hurrying
so fast. The insect replied that the chariot of Arjuna was approaching
very fast and, before it approached, it had to reach safely its home
where its family members were waiting. Vyasa realised that the
attachment to wife and children was common not only for human
beings but was for other beings as well, like the insect. Of all
creatures, the human being is considered the best. Because we do not
know the language of lower beings, we are not able to realise that
insects, birds, and animals also have such feelings of attachment.
Only then did Vyasa declare that God is in the form of hands, feet,
eyes, ears, everywhere. Divinity is everywhere. But love of Divinity
is selfless; this is spiritual, while worldly love is selfish and transient.
We must change worldly love into spiritual love. (SSS Vol.31, pp.
181-182)
Four types of love
Love of the Divine is of four kinds. One is Svaartha-Prema (love
based on self-interest). The second is Samanjasa-Prema, the third is
Paraartha-Prema, and the fourth is Yathaartha-Prema.
71
Svaartha-Prema is like a lamp kept in a room. The lamp illumines

only the room. This kind of selfish love is confined to a limited group
and does not extend to others.
Samanjasa-Prema may be compared to the light from the moon. This
moonlight is visible both outside and inside. It is, however, not very
effulgent. The light is dim. This kind of love extends to a wider group
but is not very intense.
The third is Paraartha-Prema. It is like sun-light. It illumines both
inside and outside with brilliance. But it is not continuous in the sense
that the sun is not visible at night. But this is not a permanent
absence, because the sun rises again. Actually, the sun is always
there. Likewise, this selfless love may appear to be absent some
times, but it will appear again.
The fourth one is Yathaartha-Prema or Atma-Prema This love is
present always, inside and outside, in all places and at all times, in all
circumstances. This is Divine Love. It is imperishable. It is eternal. It
is immanent in everyone. When this love is manifested by a person,
he achieves the peace that passeth understanding. (SSS Vol.29, pp.
216-217)
In this world there is nothing greater than prema. The more you love,
the more blissful you become. Divinity is the embodiment of love.
Love shines as the eternal truth in every one's heart. However, it will
be dormant in the heart of the selfish. Prema shines only in the heart
of the person who is selfless. Love cannot co-exist with ego and
pomp. Love is the royal path that can take you to the highest state of
the Divine. This love has to be experienced and shared with all. When
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love is directed towards the ephemeral world it is Anuraga

(attachment). When it is directed towards God it is true love.
Worldly experiences confer only temporary happiness. Love towards
the Paramatma (the Supreme Self), who is eternal and changeless,
will confer eternal bliss. (SSS Vol.28, pp. 118-119)
Meaning of Easwara
Easwara really means one who is the highest being like Maheswara
and who possesses all types of prosperity. It is by the very thought or
sankalpa of Maheswara that we believe that creation, maintenance
and dissolution of the created world is taking place. It is usual to
describe Maheswara as consisting of Siva, Vishnu and Rudra as three
parts.
The name Siva signifies that he gives us happiness and prosperity. On
the other hand, Siva is also one who shows us the correct path relating
to wisdom, prosperity, and gives us various types of wealth and has,
therefore, been also called Shankara. The word Shankara is to be
understood as consisting of two parts San and Kara.
The word kara means to hand in and the word san means all kinds of
wealth. One who hands in all kinds of wealth and prosperity to us is
Shankara.
Three kinds of pragnas
There are three kinds of pragnasJiva pragna, Atma pragna and
Easwara pragna. I also mentioned that Jiva pragna binds oneself,
while Easwara pragna binds others, and Atma pragna liberates all.
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Some people have doubts in their minds as to how Easwara pragna

can bind others. By using his wealth, one can make an attempt to bind
others. Here the word wealth has a very wide meaning. We can bind
others with wealth when it takes the shape of money. We can bind
others with wealth when it takes the shape of intelligence. We bind
others with wealth when it takes the shape of love. All these are
different forms of wealth.
You can also bind others by wisdom. God is referred to as Bhakta
paradheena and this implies that the devotee can bind God by his
devotion. Therefore, this idea that the wealth, given by Easwara in so
any different forms, can be used to bind one is something which is in
the nature of neither truth nor untruth. It is a concept which is in
between these two.
One who has acquired the wealth of wisdom and becomes identical
with wisdom becomes very happy and is referred to as, Thath eva
thwam. This means that this person is in great bliss and is one with
the object of his wisdom. Sometimes this person who is having
wisdom, while only looking at the object of his wisdom finds great
happiness. This state is referred to as, Thwam eva thath. In these
two statements, you will find that one place belongs to the guru and
the other place belongs to the disciple. One who sits in the place of
Thath and explains the significance of Thwam is the guru. One who
sits in the place of Thwam and makes an enquiry about the nature of
Thath is the student. The guru stands in the place of Sath. The student
also lives in close proximity to Sath. He has the opportunity of
himself getting Sadbhava or good ideas. When you are in the
proximity of a good thing, then you must yourself get the nature of
that good thing. Under those circumstances, the student gets the
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opportunity of becoming one with the guru and moving into the
Nivritthi state.
Sayings on God is love

God is love; so, you must become love, in order to merge in Him. He
is beauty; so, be beauty, with no ugliness in you. Then, you can be
one with Him, He is compassion, be compassionate. Water mixes
easily with water, not with oil. Oil mixes with oil only. (SSS Vol.8,
pp. 44-45)
God is love, God is peace: God is strength. (SSS Vol.8, p. 201)
God is Love; Love is God. His Aakara (Form) is Prema (Love); His
swabhaava (essential nature) is Aanandha (Bliss); His Raktha (lifeblood) is Sathyam (Truth). (SSS Vol.7, p. 128)
GOD is the source of all Love; Love God, Love the world as the
vesture of God, no more, no less. Through Love, you can merge in
the Ocean of Love. Love cures pettiness, hate and grief. Love loosens
bonds; it saves man from the torment of birth and death. Love binds
all hearts in a soft silken symphony. Seen through the eyes of Love,
all beings are beautiful, all deeds are dedicated, all thoughts are
innocent. The world is one vast kin. (SSS Vol.6, p. 188)
Gods heart can be melted only through love
Once, Lord Vishnu asked Narada which among the five elements was
the greatest. Narada replied earth is the greatest. Vishnu remarked,
Three-fourth of the earth is enveloped with water. In such a case,
which among the two is greater? Narada agreed that water was great.
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Vishnu said, But the sage Agastya drank up the ocean in a single
gulp. So, is Agastya greater or water? Narada replied, You are right
my Lord, Agastya is greater than water. Vishnu asked again, But
this Agastya is a tiny star in the sky (akasa). Now is this star greater
or the sky? Narada replied, It is the sky that is greater. The Lord
agreed and said, Your understanding is correct. The sky indeed is
greater. In His incarnation as Vamana, the Lord asked for three steps
from king Bali. And in the course of taking the gift of three steps,
Vamana assumed the form of Thrivikrama and covered the entire
earth in one step, and the space from the earth to the sky in second,
and there was no room for the third step. King Bali had to offer his
head for the third step. So, now, is God great or the sky? Narada
replied, Swami, when the mere foot of the Lord covers the entire
sky, how much greater His full form would be? God indeed is
greater.
God, who envelops the entire cosmos, dwells in the heart of His
bhakta (devotee). So now, is the heart of the devotee greater or God?
asked Vishnu. Narada replied, Indeed, the devotee is greater than
God.
God is Bhakta Paradheena, He is the servant of devotees. There is
none superior to a devotee in this world. Gods heart can be melted
only through love. So, develop total love. This is not the worldly love
that exists between parents and children, husband and wife, friends,
and relatives. Worldly love is tainted by selfishness, but divine love is
absolutely selfless. Your life will be sanctified only when you attain
divine love. (SSS Vol.32 Part II, pp. 122-123)
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God is Gunaatheeta
A God who does evil is no God at all. God had no likes and dislikes;
he is above and beyond all traits and characteristics. He is
Gunaatheetha (beyond all gunas). So, how can He be hating or
revengeful? He is Love. He is Mercy. He is Goodness, He is Wisdom,
He is Power. He gives you what you ask; (so be careful what you
ask). (SSS Vol.5, p. 13)
God is above gunas. He is not affected by gunas. So He does not
attach importance to blemish. God is omnipresent. Because He
assumes some form, we believe that God is of a particular form. That
God is omnipresent is the Truth. How can we demonstrate this Truth?
Here is a small example for this. We know that earth, water, fire, air
and space are the five elements. For these elements, there are
attributes.
Amongst these five, the most important one is earth. Earth has got all
the five attributes, the qualities of sound, form, touch, taste and smell.
Because of these five qualities, the earth becomes immobile, becomes
stationary and heavy. When we go to the second element, water, it
gets some mobility. In water, one of the qualities, namely smell, has
disappeared. Only four attributes remain. Because one of the
attributes has disappeared, it has acquired some mobility.
When we go to the third element of fire, it has got the attributes of
sound, touch and form only. Since two qualities have disappeared,
fire has become even lighter and fire is able to move faster than earth
or water.
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When we go to air, it has lost three of the attributes. It has got only
two of them, namely sound and touch it has no form. Since three of
the attributes have disappeared, air has become much lighter and
moves faster and freely occupies the whole space. The last one, the
fifth element is space, or akasa. This space has lost all the qualities.
Neither form nor touch, nor smell nor taste are present in akasa. So it
has become omnipresent. It is so light that it is present everywhere.
God has no attributes or gunas at all, and therefore, is able to be
present everywhere. If space or akasa, which has only one quality,
namely sound, is present everywhere, then God, who has no quality
or no attribute at all, can be present everywhere. One may at this
point get a doubt that if God is omni-present and is above gunas, how
is it that the gunas are not in Him but He is in the gunas?
The moment we say that He is everywhere, it follows that He is
present in the gunas also. He is in the gunas, but the gunas are not in
Him. How is this possible? For example the mud is present in the pot,
but the pot is not present in the mud. The pot is created. The pot has a
form. The form has been given in an artificial way. However, if God
is in His formless aspect, it is not possible for people to easily
recognise the formless aspect. So, He takes a human form, and comes
to the world. In this way, He wants to demonstrate to the people the
ideal path they should follow. (SSB 1977, pp. 73-74)
Guru Is God
There is only one Guru, that is God and there is no other Guru.
Contemplate on the Guru.
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Brahmanandam Parama Sukhadam Kevalam Jnanamurtim

Dvandvateetam Gagana Sadrisham Tattwamasyadilakshyam
Ekam Nithyam Vimalam Achalam Sarvadhee
Sakshibhutam Bhavateetam Trigunarahitam Sadgurum.
Who is a true Guru? What is the truth underlying the Guru principle?
Is he the one that teaches worldly education? Is he the one that
explores the properties of matter, a Guru? Is he the one that describes
in detail Natural Sciences, a Guru? No; they are only teachers.
Brahmanandam:
A true Guru is the embodiment of Brahmananda (transcedental bliss).
Who is the Brahmananda? Where does he exist? When we enquire on
these lines, we find that there is nothing comparable to it in the
universe. All the joys of the world are immanent in the
Brahmanandam (transcendental bliss). Brahmananda transcends the
material, moral, religious and spiritual aspects of life. The true Guru
is one who experiences the supreme bliss of Brahmananda. Who is
he? None except God has the competence to experience such bliss.
All the other joys are inherent in this bliss.
Parama Sukhadam:
The next aspect of Guru is "Parama Sukhadam" (highest happiness).
This happiness is higher than all the happiness in the world. This is
not worldly happiness, which has a beginning and an end and is everchanging; it comes and goes. But Parama Sukhadam neither comes
nor goes. Mundane pleasures are just water bubbles. They may burst
any moment. The happiness with changes is not true happiness. All
the pleasures enjoyed by man in this world change with time and
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place. A true Guru is one who enjoys and confers changeless supreme
happiness.
Kevalam:
The third aspect of the Guru is "Kevalam" (the ultimate). What is
Kevalam? It means that which transcends time and space. All the
things in the world are bound by time and space. But He is beyond
space and time; and there is nothing higher than Him. That is why He
is called Kevalam. He is none other than God.
Jnanamurti:
He is Jnanamurti (embodiment of wisdom). What is Jnanam or true
wisdom? Is it material or worldly knowledge? Is it the knowledge of
chemistry? Is it Science? No, all this knowledge is related to materials
in the world. But, true Jnanam is the basis for all types of knowledge
and is beyond them. It is infinite, unmanifest and remains ever as the
One. "Adwaitha Darshariam Jnanam" (true wisdom is the vision of
Oneness). All this is One and there is no second object, it is nothing
but the reflection, reaction and resound of the first One. Real wisdom
is the vision of one's own true nature. Knowing oneself is true
wisdom. Where does the man who seeks to know himself go? With
which Guru does he take shelter? Is a person who asks others, "Where
am I" a wise one? No, he is ignorant. None would search for oneself
in the external world. But, today's men are such ignorant ones. One
who knows himself is the wise one. He is none other then God. God
is the very embodiment of wisdom. He is the very form of truth and
infinite. Sathyam Jnanam Anantam Brahma (Brahma is Truth,
Wisdom and Infinite).
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Dvandvateetam: The next is "Dvandvateetam" or the One who

transcends the pairs of opposites. What is this principle? It transcends
heat and cold, happiness and sorrow, gain and loss or praise and
blame. This principle can only be God and none else has this powerHe is the true Guru.
Gagana Sadrisham: Gagana Sadrisham is the next aspect.

Where is Gagana or sky. It is all pervading. "Akasham Gaganam
Shoonyam". Really, it cannot be seen. We look upward and say it is
the sky. But, it is not the sky, which is just a combination of clouds.
Sky is one that provides space for them. This sky (space) exists
everywhere. Is it possible to show it? Yes, it is possible. It is there
when you snap your fingers or clap your hands. It is there when
Swamy speaks. What is the nature of this Akash (space)? Sound is its
nature. Wherever there is sound, there is the space. Even inhalation
and exhalation are sounds. Therefore, where is the place without
space? There is no such place at all. Space is present everywhere. One
who is more Omnipresent then space is God himself. Therefore such
a God is the true Guru.
Tattwamasyadilakshyam:
Tattwamasadilakshyam is the next aspect. What is Twattwam? There
are four great pronouncements. "Pragnanam Brahma"- this is the
essence of Rig Veda; Aham Brahmasmi" is the essence of Yajur
Veda; "Tat Twam Asi" is the essence of Sama Veda; Ayam Atma
Brahma" is the essence of Atharvana Veda. All those four great
declarations point to One Divinity. Though they state and explain
differently, their goal is One Divinity. The real Guru is the very
embodiment of the Divine principle, which is the inner meaning of
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these four great pronouncements. He is the one who has experienced

and enjoyed the essence of these declarations arid takes upon Himself
a form to teach the same.
Ekam:
Brahmam is the One without a second. It is the only One. It is the
One that exists before birth, after death and during one's lifetime. It
does not change. God is the only One. All other things are diverse
manifestations. A Guru is one who has recognised that the many exist
in the One. Take for example, a banyan seed. It is one. Within this
small seed exists the huge tee with branches and sub-branches with
flowers and fruit. Roots are different, the branches are different,
flowers and fruits are different. But, all of them come from the one
seed. The tree is one but one person may look at the branches, other at
the leaf, another at the flower and yet another at the fruit. The Guru is
this Ekam (the One). Who is it? It is God Himself.
NithyamThe One who never changes under any circumstances. The sun and
the moon move and change: but He does not change. When some one
is born he is a child, at 10 years he becomes a boy, at 30 a man and at
75 a grandfather. Thus man changes with time. But, He remains same
in birth and death. In fact, He has neither birth nor death, neither
beginning nor end. He is God Himself He is the Guru.
Vimalam
"Vimalam" is the next attribute. He is the One without any type of
impurity. He is pure, unsullied and sacred. He is not tainted by
anything worldly. Whatever is put into fire is burnt into ashes. The
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things thrown into fire may be pure or impure. Fire remains ever pure.
You may burn the body, wood, iron or gold in fire: but the fire is not
tainted. He is pure and sacred. Who is He? He is God.
Achalam
All things change and move. The earth rotates around its axis at a
speed of 1016 miles an hour. Not only does earth revolve around
itself, It moves round the sun at a speed of 66,000 miles. But, we
cannot see its movements. We think we are moving and the earth is
still. No. The earth is moving. The moon and the sun and the planets
are also moving. On a cinema screen 16 pictures of the film move in
one second but the screen is steady. Similarly, He is steady and
motionless. He need not move anywhere, because He is here, there
and everywhere.
Sarvadhee Sakshibhutam
He is the witness of everything. A drama is being enacted on the
stage. The king is speaking majestically, the minister is explaining
something and the servant is standing with a stick in his hand. But,
the light on the stage is not affected by their conversation, it remains
ever the same. Harischandra is grieved; Chandramati is lamenting;
Rohitasya is fallen dead by a serpant bite. But, nothing affects the
stage-light. All the changes are for the actors on the stage. But, the
light is not witness. The Guru is such an Eternal Witness.
Bhavateetam
He transcends mental comprehension and verbal explanation. None
can explain His nature. He is beyond all feelings and thoughts. He is
the true Guru.
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Trigunarahitam
The three qualities of Sattwa, Rajas and Thamas are the
characteristics of Nature. Wherever these qualities exist, happiness
and sorrow follow. When these three are absent, there is neither
happiness nor sorrow. Who is beyond these qualities? He is God; He
is the true Guru.
Gurur Brahma Gurur Vishnu Guru Devo Maheswarah
Guru Sakshat Para Brahma Tasmaiah Sri Guruve Namahah.
Guru is Brahma. He is the creator; He Himself is the creation and He
is the One that exists in the creation. The universe is filled with
Brahmam. It becomes clear that the one who Himself has become the
universe is the Guru. Guru is Vishnu. Who is Vishnu? Is He the one
with conch, discus, mace and lotus in His hands? No. Vishnu is one
who has the quality of pervasiveness. He is the Doer and also what is
done. The universe is the action, God is the Doer. God is the
consciousness behind the cause and effect. The whole universe is the
form of Vishnu. This Vishnu is the Guru.
Gukaro Gunaateetan, Rukara Rupavarjitah
Gukaro Andhakaarascha Rukaro Tannivaaranah.
"Gu" stands for Gunaateeta (one who transcends the three Gunas)
while "ru" stands for Rupavarjitha (one who is formless). Also "Gu"
means the darkness of ignorance. What can dispel the darkness? Only
light can do it. There fore Guru is one who dispels the darkness of
ignorance. Guru is not the one who gives a mantra or teaches you
vedanta. Those whom we call "Gurus" in common parlance are not
real Gurus! You may call them teachers. Those who practise and
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teach the same to others are called "Acharyas". Acharya is one who
demonstrates through practice. Today we have neither Acharyas nor
Gurus. Today the so-called "Gurus" whisper a mantra in the ear and
stretch their hands for money. Guru is "Maheswara". Who is
Maheswara? He is the one who rules all beings in the Universe. He
commands and ordains everything in the universe in the right manner.
Sunrise and Sunset go on according to His command. Seasons, rain,
the day and night are His commands. Ishwara is one that makes
everything-follow its discipline without any lapse. Guru is not one
who merely teaches. A Guru is omnipresent, omniscient and
omnipresent, He is God himself. Guru is Brahma, Vishnu and
Ishwara. Some people may say that Vishnu and Ishwara do not go
together. But it is ignorance to think so. It is only the narrowmindedness of these devotees. Some call themselves Vaishnavites
(the Worshippers of Vishnu) and some others namely Shaivites
(Worshippers of Siva or Ishwara). But Vishnu and Siva are one and
the same. ( SS Aug '92, pp. 171-179)
Guru-Brahma, Gurur-Vishnuh,
Gurur-devo Maheswarah.
Guru-saakshaath Parabrahma
Thasmai Sri Gurave namah.
This Sloka, which has a profound and sacred inner significance, has
been given a distorted meaning, elevating the role of the ordinary
teacher, fragmenting the Divine and missing the basic truth of
oneness expressed in it.
Gurur-Brahma: The Brahma referred to here is not the creator. It
refers to Vaak. Gurur-Vishnu refers to the all-pervasive mind, which
is present in all beings. This is the Vishnu principle. Gurur-devo
Maheswarah: This refers to the seat of the heart. Guru-Saakshaath
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Para Brahma: This means that the unity of speech, mind and heart
represents the Supreme Atma, which should be revered as Guru. (Sai
G, pp. 1-2)
Few other saying on who is God?

God is the very embodiment of Atma and He is the self that is present
in everyone. To say that such a God is not present in ones mind is to
say that he, himself, does not exist, and that is the same as
proclaiming that one does not believe in himself. God exists in
everyone. (SSB 1974 Part II, p. 7)
God is all Names and all forms, the integration of all these in
harmonious charm! Gods designated in different faiths, adored by
different human communities, are all limbs of the One God that really
is. Just as the body is the harmonious blending of the senses and the
limbs, God is the harmony of all the forms and names that man gives
Him! (SSS Vol.8), 22-6-1969
God is all. He is all forms, His is all names. There is no place where
He is not; no moment when He is not! (Even the devil has the syllable
dev to indicate his affinity). Thunder is God's message; the rain is his
grace. He is here, there, everywhere, inside and out, above, below,
around. (SSS Vol.8, p. 41/43)
God is his devotees never-failing friend and guide. God is allknowledge, all-power, all mercy. (SSS Vol.12, p. 293)
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God is all-powerful, all-knowing and all-pervading. God is inherent

in every living being, in every non-living thing. (SSS Vol.15), 27-1082
God is all-pervasive and nothing exists without the power of the
Divine. (SSS Vol.19, p. 90)
God is all powerful and omnipresent, the One without a second. (SSS
Vol.19, p. 220).
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. (SSS Vol.25, p. 295)
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, p. 296)
God is not somewhere away from you, someone distinct from you.
He is in you, before you, behind you, beckoning, guiding, guarding,
warning, prompting, the Inner Voice speaking ever with you. You
need not seek Him, He is there ready to respond to the call from the
heart. Call on Me and I am always by your side. (SSS Vol.8, p. 195)
God is but the appearance in Form of the Formless, Intangible,
Immanent, Absolute, the Niraakaara ParamAtma, the aakaasha
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(space) within the hridhaya (heart) of man and all living beings as
well as of all the other Bhuthaas or Principles, unbound, without'
beginning or end. (SSS Vol.7, p. 365)
The word God is the indication that there is the Padartha, that there is
God. If there was no God, the word God would not have originated
and gained currency. You may see God or you may not, but the word
is proof that there is God. (SSS Vol.7, p. 366)
God is Omnipresent; He is in the past, the present, the future. The
future comes up and becomes the present and moves down into the
past, but, the present is always present. God is always present,
watching the future rolling on into the past!
And, God is and can be, only one, not more! "There is only One God
and He is Omnipresent! There is only One Religion, the religion of
Love. There is only One Language, the language of the Heart." This
God has to be visualised by means of constant spiritual discipline. Do
not involve yourselves in doubts and hesitations. If only you observe
the disciplines and purify the Consciousness, you can see the God
installed in your heart. (SSS Vol.7, p. 366)
God is no stony-hearted despot. He is Compassion, He is Grace,
personified. Once you have cleansed yourself by tears, He draws you
near and grants you consolation and courage. Without a cleansed
heart, realisation is impossible. (SSS Vol.8, p. 110)
God is all-powerful; God is everywhere; God is all-knowing. Adore
such a Formidable Limitless Principle so long as you have breath, so
long as you are conscious. Have no other thought other than God, no
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other aim than knowing His command, no other activity than

translating that command into action. That is what is meant by
surrender. Render yourself unto Him. When you intend going on a
journey, you hand over the keys of your car to the chauffeur and sit in
comfort and security in the back-seat, forgetting the possible troubles
on the way. You have surrendered your life into the hands of that
man, his intelligence, alertness and skill. Some men do not fully
surrender; they are too egoistic for that! They interrupt him every
minute with tips, hints, and suggestions about driving; with questions
and doubts regarding the condition of the car or the road! And, so,
they confuse him and confound his confidence so much that they
inflict accidents upon themselves! Be steady, have Faith, and reach
the goal safe. Life is the car; your heart is the key. God is the saarathi
(chauffeur). Surrender to Him and be rid of further bother. Travel safe
and arrive happy. (SSS Vol.8, pp. 439-440)
God is the embodiment of compassion. He watches for a grain of
goodness or humility so that He can reward it with tons of Grace.
(SSS Vol.8, p. 203)
God is in you, God is in every word of yours, every deed and thought.
Speak, do and think as befits Him. Do the duty that He has allotted to
the best of your ability, and to the satisfaction of your conscience.
That is the most rewarding puja (ritualistic worship). (SSS Vol.8, p.
191)
The Divine is the core, the essence of your being. God is everywhere;
when He is recognised and adored as the In-dweller of your body, it
becomes a Temple, and it is no more a burden. God is shining,
announcing Himself through you; He is expressing Himself through
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every thought, word and deed that emanates from you. (SSS Vol.9, p.
208)
God is no ordinary thief! God too when He comes in the role of a
thief, looks for the most precious thing, the thing He values most, the
thing you have taken most pains to foster. He carries away the pure
thoughts, the deeds soaked in the sweetness of sympathy and
compassion, the feelings of Love that do not crave requite. This Thief
makes people richer by His theft! Richer in happiness, serenity and
self-esteem. This thief is loved the more, the more He steals! He
wakes up the sleeping and then steals what the household has kept for
Him. Many times, the people pretend sleep so that He may come and
steal the things they have kept for that very purpose. He calls out:
Thasmaath Jaagratha, Jaagratha! "Therefore, wake up, wake up;"
and then, He carries away the treasure He seeks and finds. (SSS
Vol.9, p. 101)
God is bound to you by the closest bonds of Love. Parents might fall
out; brother might take up arms against brother; sister might slip
away without recognising sister; children might not revere or even
recognise their parents. Those are but 'social or economic ties,' they
might declare. But, God will never desert you or deny you, or turn
away from you.
God is the nearest, the dearest, the most loving, the most eager
companion, comrade and kinsman for man. (SSS Vol.9, p. 107)
Develop nearness, proximity, kinship with God. Win Him by
obedience, loyalty, humility and purity. Make your lives simple; fill
the daily tasks with love and mutual co-operation; be tolerant towards
the errors and failings of others; look upon them with sympathy and
90
understanding; be calm and without agitation, under all conditions.

Then, you can be happy and the country can be happy. Your
sentiments will be unselfish and your emotions, tender. Envy, hatred
and vindictiveness can gain no entrance into the stronghold of your
mind, where! mercy, benevolence and indulgence stand guard. (SSS
Vol.7, p. 213)
God is not involved in either rewards or punishments. He only
reflects re-sounds and re-acts! He is the Eternal Unaffected Witness!
You decide your own fate. Do good, be good, you get good in return;
be bad, do bad deeds, you reap bad results. Do not thank or blame
God. Thank yourself, blame yourself! He does not even will that
creation, protection and destruction shall take place. They follow the
same law, the innate law of the maaya-ridden universe. (SSS Vol.7,
p. 213)
God is above and beyond the limits of Time and Space. He is beyond
all characteristics and qualities; no list of such 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). God appears in different forms on different occasions.
Sometimes He comes with a part of His glory, sometimes with fuller
equipment of splendour; sometimes for a particular task, sometimes
to transform an entire era of time, an entire continent of space. (Bhag
Vahini, p. 2)
God is omnipotent. He knows no distinction between possible and the
impossible. His Wizardry, His Sport, His Ply, His Pranks cannot be
described with the vocabulary that man commands. Though He has
no Rupa or Form, He can assume the Form of the Universal Person,
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embodying all the Creation in His Form. He is One but makes

Himself Many. Matsya, Varaha, Narasimha, Vamana, Parasurama,
Rama, Krishna, Buddha, Kalki people relate to each other that these
are Divine Forms He has assumed. But, that is not describing Him as
vast as His Magnificence. We have to visualise all forms as His; the
vitality of every being in His breath. In short, every bit in Creation is
He, the Manifestation of His Will. There is nothing distinct or
separate from Him.
But, for the protection of the world, for the upholding of Dharma, for
fulfilling the yearnings of the devotees, He wills specially and
assumes a special Form and moves in the world; He confers great joy
on the devotees but His divine acts, which convince them of His
Advent; they are thus confirmed in their faith and prompted to
dedicate their activities to God and thus save themselves and liberate
themselves. Therefore people consider the Forms aforesaid which
were assumed with this end in view, as specially sacred and they
worship God in those incarnated Forms. On certain occasions, for
resolving certain urgent crisis, God has incarnated with Forms
embodying part of His Divinity with some Divine powers and
potentialities. Examples of such incarnations for the protection of the
world are plenty. (Bhag Vahini, pp. 213-214)
There can be no limit or obstacle to His Will. There can be no bounds
to the manifestation of His Power and His Glory. He fructifies all He
that He wills; He can manifest to whatever Form His wills. He is
unique, incomparable, equal to Himself alone. He is His own
measure, witness, authority. (Bhag Vahini, p. 217)
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God has four qualities and it is only when you cultivate them that you
can understand Him. They are Divine love (prema), Beauty
(Soundarya), Sweetness (madhurya), and Splendour (shobha). (SSS
Vol.5, p. 287)
If God is on your side, you have the world in your hold. This is the
lesson driven home by the Hindu scriptures. "Give up all bonds of
fight and duty, surrender unreservedly to Me; I shall guard you from
sin and liberate you from that sad cycle of 'entrances' and 'exits' on
the stage of life. You can remain ever in your own Reality of Eternal
Calm," the Lord has assured. (SSS Vol.6, p. 194)
Not only for man, but also for birds and animals, not only for living
beings but also for the non-living, God alone is the Lord, rule,
protector and refuge. (Vedavani, p. 17)
God is not drawn into desire; He has no wants; He is full, free and
ever content. He has no aversions or attractions. He has no bonds of
kith or kin. The Lord is above all attachments; he has no favourites,
or foes. God has no will or want. He does not confer or withhold. He
is the eternal witness. To put it in the language that you can
understand, He is like the postman, who is not concerned with the
contents of the letters that he hands over to the addresses; one letter
might communicate victory, another, defeat; you receive what you
have worked for. Do good and have good in return; be bad and accept
the bad that comes back to you. That is the law, and there is really no
help or hindrance. (SSS Vol.7, p. 82)
God is known as Easwara, since He is the source and store of
prosperity and power. He is known as Shankara, for He is the
embodiment of sanctity and auspiciousness. God has no birth or
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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, pp. 155-156)
God is the Prompter, the Promoter, the Sacrificer, the Sacrifice, the
Product achieved and the Recipient of the product. He is Yajnabhuk
(the consumer of the offering); He is Yajna-bhrith (guardian of the
yajna) and Yajna krith (performer of the yajna). He is all; it is only
when He is all that the act becomes genuinely yajna. (SSS Vol.11, pp.
154-155)
God is the echo of the hills, the flutter of the leaves, the whisper of
men, the babble of children, the Om (divine sound) that is wafted
everywhere. God is present at all places, but to recognise Him, saints
have had to prescribe a thousand methods! He is in every one, yet he
evades discovery by all but a few. Being all-powerful, he is the Giver
of all gifts, the Providence bestowing upon us all the wherewithal.
'Sarvam Aavrithya Thishthathi' (He remains All encompassing).
(1008 Pearls, p. 472) There is nothing except God. Nature is His
Manifestation. Man must recognise God in all human beings and in
all else that exists. (SSS Vol.14), 13-8-1978
God is inscrutable. He cannot be realised in the outer objective world;
He is in the very heart of every being. (SSS Vol.12, p. 225)
God does not have such distinctions or gradations. For the welfare of His
devotees, God is prepared to do anything. Without devotees, where is
God?! Gods greatness and noble acts are all due to devotees. (SSB
2000, p. 113)
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God is the Doctor. Seek Him, rely on Him, you will be free from
Disease. (SSS Vol.14, p. 196)
God can be known only by experience and not by experiments. (SSS
Vol.27, p. 142)
God is the moving force in every one. He is behind all good impulses
and useful attitudes, you are all separate beads strung together on that
one thread, God. (SSS Vol.1, p. 145)
God exists, but is invisible. He rotates the sun and the moon to drive
out the darkness from the universe. He props up millions of stars
high up in the sky, preventing them from tumbling down. He whirls
the world round and round, without an axle to the wheel. He spreads
the invisible winds and controls the oceans from engulfing the lands.
He holds aloft the canopy of the skies overhead without its crashing
down. He works unseen behind the scenes making the world dance on
the screen. God does exist. (GG, p. 20)
To indicate this, God is designated as `Vedavid' (known through the
Vedas).
God is not an alien living in far-off lands
God is close to each, in the heart He shines;
Sin is not an act or fact in far-off lands
Sin is in your mind, polluting word and deed.
God or the devil, good and bad, are denizens of one's own heart.
Where God is, there the devil cannot be. (SSS Vol.10, p. 299)
Lord is described as (1) Nirguna niraakara, (2) Saguna niraakaara and
(3) Saguna saakaara.
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Kavi, Puranam, Anusaasitha; subtler than subtle, the sustenance

and bliss of all; having unpicturable form with the splendour of the
sun as His complexion, beyond all trace of ignorance and darkness.
Kavi -is not merely a poet; it means also one who is aware of the
Lord. He knows all; He sees all. Hence he is mentioned as `Sarvajna
kraanthadarsi'. He who sees the next step, for all creation the Kavi is
the motivator, the prime basis.
Purana - Lord is the most ancient, but He is modern as He is ancient,
He is sanathana, primeval, beyond beginning, He is also noothana,
new every moment. Purana means, puraa navamithi formerly new,
new every minute of the past and the present.
Anusaasitha - Independent, unchecked Master. He lays down the
conduct of all.
Anoraneeyam - subtler than the subtle.
Sarvaadhara: there are two categories - aadhaara and aadheya which
is seen by the eye or heard by the ear.
Achinthya rupam the unpicturable form; a form that cannot be
delineated or imagined.
Aadhithya-varnam, with the splendour of the Sun as His
complexion which means `He is self effulgent as the Sun; He is
independent; He is the source of Light, He shines with'. He is the
effulgence of the Sun and makes the Sun shine.
Thamasah - Parasthaath means `beyond darkness'. He is the
Witness of darkness or ajnana for para means witness, one
unaffected; and no darkness is as dark as ajnana; it is so deep and so
tamasah parasthaath, means `beyond maya'. (GV, pp. 146-150)
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The Universal God

Whom the Muslims call Allah,
The Christians address as Jehovah,
The Vaishnavites adore as Phullabjaksha
(Lotus-eyed Vishnu),
The Saivites worship as Sambhu,
Whom people at all time regard with
devotion,
He who bestows wealth and prosperity on
all
He is our Saviour!
Know that He is the one and only
Paramatma.
People give various forms and names to God according to the type of
devotion they practise. In modern times, however, a universal concept
of God acceptable to all religious traditions is necessary.
The monistic concept of Divinity expounded to Arjuna by Krishna in
the Bhagavad Gita harmonises the teachings of all religions and
reconciles all traditions.
Akshara means a letter. But etymologically, akshara means
something that is imperishable. Akshara is the Form; Aumkara, its
Name, and spirituality, its, content. It is a universally acceptable Form
97
of Truth. Its swabhava or intrinsic nature is not the interaction of the

trigunas, or the three primordial attributes, but is Divya Prakruthi or
Divine Nature from which emanates the entire universe. This
monistic divine Atma manifests multiplicity in the world and this is
the Gita concept of God. The monistic Atma undergoes no change; it
neither increases nor decreases. That is why it has been designated as
akshara or the imperishable. It is an un-decaying integral reality.
Unity is the primal number. One contains all other numbers and all
numbers can be derived from one. We have to recognise the inner
significance of this fact. All other numbers are not different from
one.
They are only forms of one. For example, four contains four ones
or 1 + 1 + 1 + 1=4. If you add 1 to 4, you get 5. In such arithmetical
processes, numbers either increase or decrease in their value. But
number 1 remains an integral number without any change or
modification.
While the phenomenal world is subject to change and decay, the
divine Reality is indestructible. Akshara symbolises the indestructible
divine Reality. All religious traditions proclaim that God the
manifestation of akshara is eternal and people of all faiths accept this
idea. The so-called theological differences are not really fundamental.
Aum is the primordial akshara and all the other letters are its
derivatives. The divine letter Aum represents the Parabrahman. The
comprehension of the essence of the Parabrahman is known as
Brahma Vidya or the knowledge of Brahman. That is why the eighth
chapter of the Bhagavad Gita has been given the title of Akshara
Parabrahma Yoga.
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The Universal God
Secular knowledge is no doubt necessary for getting on in life. The

Bliss of spirituality cannot be achieved without the minimal
necessities of life. But secular knowledge is not the be-all and end-all
of human existence. Spiritual knowledge is, as a matter of fact, more
important than material knowledge. All branches of human
knowledge are like rivers and spirituality is like the unfathomable and
uncharted ocean. Just as the rivers flow into the sea and merge in it,
all secular knowledge fulfils itself in spiritual knowledge.
The primordial nature of akshara transcends all attributes. It is
nirguna or devoid of all attributes, and it is niranjana or devoid of
attachment. Every akshara or letter in Bhagavad Gita proclaims the
transcendental and immanent reality of the Paramatma.
O, Ignorant fool! Chant the name Govinda. Your knowledge of
grammar will not help you in the hour of death, said the great
philosopher-saint Shankara. All our encyclopaedic knowledge and
profound scholarship cannot rescue us from the certainty of life and
death.
There was once a very learned pundit who had mastered all the Vedas
and the Shastras. He set out one day for a neighbouring village. On
the way, he had to board a boat to cross a river. To pass the time, he
began asking the boatman some questions. Can you tell the time by
looking at a watch? was the first query. The simple boatman replied
that he could not. At this, the arrogant pundit laughed derisively and
told the poor man that a quarter of the latters life was as good as
wasted in the river.
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The next enquiry was whether the boatman could read a newspaper.
When the boatman confessed his illiteracy, the proud pundit
mockingly told him that half of his life was lost in the river. The
scholar then asked the boatman if he could sing a song. Upon giving
the answer in the negative for the third time, the simple boatman was
derogatorily told that three-fourths of his precious life was sunk in the
river, as it were. After some time, the sky was overcast with dark
clouds and a terrific wind began to blow. A fierce storm having
broken out, the boat was being tossed hither and thither by the
swirling waters of the river. The boatman then asked the proud
pundit, Sir, can you swim? If you cant, the whole of your life has
been wasted. The hapless pundit could not swim. All his pedantry
and scholarship failed to come to his rescue at this hour of need and
he was swept away by the current. The unlettered boatman who could
swim like a fish crossed the river and reached the other bank safely.
Samsara Sagara is the ocean of life. For crossing the ocean of life
safely, a person should develop faith in Paramatma. Spiritual
awareness alone will enable us to swim across the perilous ocean of
life. A person may follow any religion he likes or join any sect he
likes. But all people, consciously or unconsciously, chant Aumkara.
There may be denominational differences and the modes of worship
may change. Each religion has its own set of dogmas.
Muslims may not approve of the Hindu mode of worship. Similarly,
Christians may condemn the Muslim mode of worship. But those are
only superficial differences. Akshara or the divine letter that
represents the imperishable substance of the divine monistic Reality
is indisputable. It is the immutable and indestructible reality of Divine
Omnipresence.
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The Universal God
The division of the Bhagavad Gita into various chapters is only

meant to suit our convenience. The entire text has an inseparable and
indivisible organic unity. All the chapters are interdependent. The
human body consists of various limbs and organs but they cannot,
however, have an independent and isolated existence. In the same
way, the Omnipresent Divine Reality of the Paramatma constitutes
the central theme of all the chapters of the Gita and interconnects
them.
Just as there is divine nature behind the phenomenal nature, there is
also the divine mind behind the phenomenal mind. True spirituality
lies in the recognition and apprehension of the Divinity underlying
the phenomenal world of mind and matter.
The universe can be regarded as an integral number. Just as the
primal number 1 is an integral part of all other conceivable
numbers, divinity is substantial to the world. Similarly, Aum is the
primordial akshara from which all other sounds and letters have
emanated. We must ultimately recognise and experience the one
monistic and non-dualistic reality behind the phenomenal multiplicity
of forms and names. We must give up attachment to the mutable and
perishable physical body in order to appreciate and apprehend the
spiritual unity in material diversity. We must try and merge with the
akshara or the un-decaying reality of Brahman. We must go from
darkness to light and from death to immortality.
The deha or the physical body is only an Upadhi or instrument. It is
the spirit within which is the sakthi or the witness. Karma cannot
cease as long as attachment to the decaying body continues.
Attachment to the body should be substituted by the realisation of
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the reality of the Atma. The deha or the physical body composed of
the five elements, namely, earth, fire, water, air and ether, and subject
to disease, decay, and death, cannot cross the ocean of samsara. That
is why one must surrender himself at the Lotus Feet of God and
realise that he is not the deha (the mortal body) but the dehi (the
divine Atma inhabiting the deha), not the sarira (body) but the sariri
(the divine Atma residing in the sarira).
Why should you buy an ordinary cow when you have with you the
kamadhenu, the wish-fulfilling divine cow? Why should you grow
fond of a fruit tree in your orchard when you have found the
kalpatharu, the wish-fulfilling divine tree? Having found the Bliss of
the Atma, why should you crave for the inferior pleasures of the
body?
The sky is reflected in the water in a vessel. When the vessel breaks,
the image of the sky merges with the limitless sky. So also, with the
disintegration of the physical body, the Atma merges with the
Paramatma.
Krishna exhorted Arjuna to meditate on the Immutable Akshara in
order to experience the Omnipresent Reality of the Paramatma.
Reminding Arjuna of his role in the divine drama of the universe,
Krishna told him that he was only an instrument of the Divine Will.
He poured the nectar of the Gita into Arjunas being and granted him
immortality. (SSB 1979, pp. 119-123)
The concept of the indestructibility of the Supreme Being or the
Akshara aspect of Reality is acceptable to all religions and creeds.
The basis for the acceptance of God as the Eternal Being and as the
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The Universal God
Cosmic Enrapturer is His indestructibility. Aksharathwa or

indestructibility is the Form of God and for this indestructible God,
Aum is the name. Aum, the primordial Word, contains the essence of
all the Vedas and is the source of all the Shastras. It provides the
basis for the core of all religious teaching and eclectic knowledge.
Aum is comprised of three syllables, A, U and M, each of
which has profound connotations. Aum is the primordial Word, which
gives life (chaitanya) to all other words. All the Vedas, the
Upanishads, and the Puranas have extolled the Pranava (Aum) in
many ways.
It is not possible for anyone to fully cognise or even describe the
integral form of the sacred word Aum. It is an integral word that
stands for the Divine. It is Sabda Brahmamayi (the audible form of
Brahman), Charachara Mayi (pervading the universe of the animate
and inanimate beings), Jyothir Mayi (resplendent, divine Light),
Vaang Mayi (Speech), Nityananda Mayi (Eternal Delight), Paratpara
Mayi (Transcendental), Maya Mayi (the mother of maya itselfthe
creative consciousness of Brahman), and Sri Mayi (Auspiciousness).
Aum, thus, has the foregoing eight Aishwaryas or divine treasures. It
is divinely precious and should be recognised as the Name of God.
This world is kshara, subject to decadence and destruction.
Nevertheless, in this world, which is destructible, the Akshara
Parabrahman or the indestructible, transcendental Brahman
manifests Itself.
Brahman permeates the world (kshara), but Brahman is not subject to
kshara (destruction). In the pot you have mud. But in the mud, pots
do not exist. Pots are the result of a process of kalpana (creation) and
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therefore perish. Yet, mud exists in the pots. A bubble of water arises
from water because of the process of kalpana and hence dissolves
back.
Nevertheless, in the water-bubble too, water is present as the film that
envelopes the air within. In a similar manner, the Akshara manifests
itself in the creation and is present in it along with kshara. Aum
demonstrates this.
In the Ramayana, Lakshmana, Bharatha and Satrughna exhibit the
qualities associated respectively with the three syllables A, U and
M of Aum. Aum itself is personified in Rama. In the Bhagavad
Gita,Krishna declares that He is the Pranava (Aum) in the Vedas
Pranavasya sarva Vedeshu. Patanjali has extolled the Pranava as
being an apt name for God, Tasya vachakah Pranavah. In the
Hindu religion, there is no mantra or Shastra that does not have Aum
as its basis. We should, therefore, try to understand the profound
significance of the sacred Pranava, the primordial word.
Aum is a Name of God which can find universal acceptance. The
Christians say Amen in their prayers every day. It is only a different
form of Aum. Aum has universal relevance and applicability. It cuts
across all barriers of time, place, religion and culture, and can be
uttered by all men.
Life is a mighty river and desires constitute its water. Thoughts are
the innumerable little waves in this river. Aspirations are the
crocodiles that abound in it and illusions are its whirlpools. Only a
yogi can cross such a terrible river, as he alone has gained control
over the modifications of the mind, yogah chitta vritti nirodhah, as
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The Universal God
Patanjali says. The flow of water in an ordinary river may increase or

decrease, but the river of life, with ever-multiplying desires as its
water, knows no decrease. It may become so wide as to be a
boundless expanse of uncontrollable, turbulent waters. To cross such
a river, therefore, a boat is absolutely necessary. Aum, the name of
God, is the boat that takes you across this river. The ancient rishis had
crossed the turbulent river of life with the help of the boat of
Pranava, with ease. Pranava has the power to save the world from
pralaya (great deluge). In our worldly affairs, we follow several paths
to fulfil our desires. In experiencing the fulfilment of our desires, we
invariably pass through three stages. They are priyam, modam, and
pramodam. Here is an illustration. You hear that some delicious
mangoes are available in the market. This news itself gives you a
sense of pleasant anticipation and makes your mouth water. This
pleasure is really the experience of priyam.
It is illusory and is brought about primarily by thought or
imagination. Then, you go to the market and buy a mango. The act of
purchasing the mango also gives you some pleasure or happiness
called modam; this too, however, is not lasting and cannot satisfy you.
You finally eat the mango and experience the joy of satisfaction. This
is the ultimate experience of happiness and is called pramodam.
But even this pramodam is not a lasting experience so long as the
object desired is a worldly object. Man gets real and everlasting
happiness only if he desires for God and treads the Godward-path.
When the mind is steadfastly centred on the Lord, priyam, modam
and pramodam acquire a divine character and confer the Bliss of
Immortality on man.
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In philosophical parlance, desiring, acquiring the object desired and

enjoying the object acquired (priyam, modam, and pramodam) are
also regarded as relating to the three stages of sravana (listening),
manana (ruminating in the mind over what has been heard), and
nididhyasana (imprinting in the heart what has been ruminated upon).
Merely listening to sacred words will not help. It should be followed
by recapitulation and deep contemplation.
Sravana may be compared to the act of cooking in the kitchen,
manana, to that of bringing the food to the dining room, and
nididhyasana, to that of eating the food and absorbing it in the human
body. It is only when you eat the food that you get nourishment. So
also, only nididhyasana can help you attain jnana. It is only when you
follow this threefold path of sravana, manana, and nididhyasana do
you understand the nature of the three gunas (sathwa, rajas, and
thamas), visualise the forms of the Holy Trinity (Brahma, Vishnu,
and Maheshwara), and recognise the transience of the three worlds,
that you can get the eternal Bliss of the Atma.
Remember that you should merge in God even as the bubble of water
merges in the water whence it comes from, and chant the Pranava
within you repeatedly! (SSB 1979, pp. 214-217)
Everyone should realise that God is One

The foremost need today is for everyone to realise that God is One.
This is what Jesus and Mahomed proclaimed. The word "Allah"
really means the One Supreme which contains everything in the
Universe. This is the primary message of the Vedhas (ancient sacred
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The Universal God
scriptures): "Om ithyekaaksharam Brahma"---the single letter Om is

Brahmam.
The essential truth of all religions is that God is one. Jesus proclaimed
the Fatherhood of God and the Brotherhood of Man. One can have
only one father not two. When Jesus was born three wise men
followed a star to reach his place of birth. Seeing the new-born babe
they bowed to the divine child in their hearts. Before leaving, each of
them spoke about the child as follows to the parents. One sage told
Mary: "He loveth God." The second sage said: "God loveth him." The
third man said: "He is God." What is the inner significance of these
three pronouncements about Jesus? The first statement that "He
loveth God" contains the implication that Jesus is a messenger of
God. A messenger can love his master, but the master may not so
easily love his messenger. The second statement declared that "God
loves him (Jesus)." Why? Because he is the son of God. The third
statement "He is God" bears out what Jesus said: "I and my Father are
One." It means that as the Son of God he is entitled to acquire his
Father's place. The unity of Father and Son was proclaimed by the
third sage.
All human beings are "messengers of God"

The inner meaning of all this is that every' human being in the world
is a messenger of God. What does this signify? What is the message
that the human being is expected to convey? That he is a "messenger
of God," not of the devil. A messenger of God must propagate the
divine teachings of God to the world. You have no fight to call
yourselves messengers of God if your actions are bad, your thoughts
are evil and you preach wrong ideas. Such persons can only be called
agents of the Devil. From today, "as messengers of God," you have to
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demonstrate to the world the purity, the Truth and the Love that the
Divine symbolises. When you lead a life of purity and morality, you
are entitled to regard yourselves as "Sons of God." God is the
embodiment of Love and you should not do anything which is
contrary to the love that God represents. You should develop those
good qualities which can make you worthy "sons of God."
In the Bible it is recorded that Jesus washed the feet of His disciples.
When they asked him why He was doing so, Jesus answered: "I am
washing your feet as your servant, so that you may learn to serve the
world." Every man is, to begin with, a messenger-of God. When he
fulfils his duties as a messenger, he realises that he is a son of God
and then achieves oneness with the Divine.
God's love is boundless and Universal, unlike human love, which is
narrow and selfish. (SSS Vol.17, pp. 190-191)
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Bhakti (Devotion) Is the

Panacea
Like a stream of water that flows down from the hills,
Courage emerges from the heart of a person who trusts in
God
O man, how do you expect to attain Divinity without
understanding and experiencing the principle of love,
Which is the very form of God?
[Telugu Poem] (SSS Vol.32 Part II, p. 114)
What is devotion?
Devotion is the key to the spiritual path,
And vital for sailing across the ocean of life;
Devotion heightens the yearning for divinity,
And is the stepping stone for liberation.
This land Bharat has eloquently proclaimed through the ages the
virtues of bhakti or devotion. Devotion does not merely mean the
observance of rituals, the performance of penance, or meditation.
(SSB 2000, p. 95) Devotion is not merely offering several types of
worship or going on pilgrimage. Unalloyed and true love for love's
sake alone constitutes devotion. True devotion is the love flowing
from a pure heart unpolluted by selfish motives. Love is the intimate
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bond of relationship between the devotee and the Lord. (SSS Vol.28,
p. 119)
Devotion really means sincere and intense love for the Lord. It
implies pure and steady love, untainted by any selfish desires or
action. Such love knows no boundaries and is beyond all regulations.
The spontaneous outflow of selfless love from man to God is true
bhakti. Love admixed with worldly desires cannot be called devotion.
The only desire one must have is for God; all other desires must be
set aside, and nothing must be allowed to come between oneself and
God. The love coming from the devotees heart must flow unimpeded
to God. Love for God must be totally impervious to the vicissitudes
of life. (SSB 2000, p. 95)
All the 18 yogas mentioned in the Bhagavatha Gita, such as Jnaana
Yoga, Karma Yoga, Vibhuthi Yoga etc., are contained in Bhakti yoga.
There is nothing beyond this. (SSS Vol.28, p. 119)
Among all forms of Sadhana, Bhakti (devotion to the Lord) is the
easiest and holiest. Bhakti is derived from the root "Bhaj", with the
suffix "thi." It means Seva (Service). It denotes a feeling of friendship
coupled with awe.
For one who is a creature of the gunas (Satwa, Rajas, Tamas), to
understand what transcends the gunas, an attitude of humility and
reverence is required. "Bhaja Sevaayaam" (worship the Divine
through Seva). Bhakti calls for utilising the mind, speech and body to
worship the Lord. It represents total love. Devotion and love are
inseparable and interdependent. Bhakti is the means to salvation.
Love is the expression of Bhakti. Narada declared that worshipping
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Bhakti (Devotion) Is the Panacea
the Lord with boundless love is Bhakti. Vyasa held that performing
worship with love and adoration is Bhakti. Garga Rishi declared that
serving the Lord with purity of mind, speech and body is Bhakti.
Yajnavalkya held that true Bhakti consists in controlling the mind,
turning it inwards and enjoying the bliss of communion with the
Divine.
Another view of Bhakti is concentration of the mind on God and
experiencing oneness with the Divine. (SSS Vol.19), 18-10-1986
Basic characteristic of devotion is Love

Although many sages have expressed different views about the nature
of Bhakti, the basic characteristic of devotion is Love. Love is present
in every human being in however small a measure. The riva
(individual) is an aspect of the Divine, who is the supreme
embodiment of Love. Man also is an embodiment of Love, but
because his love is directed towards worldly objects, it gets tainted
and he is unable to get a vision of God in all His beauty.
Ordinarily people regard offering worship to God, reciting His name
and meditating on Him as constituting Bhakti. True devotion really
means installing the Divine in the heart and enjoying the bliss of that
experience. It is the mystic union of the individual soul and the
Universal. When the devotee prays ardently from the depths of the
heart and his love gushes forth, Bhakti is manifested. Winning love
through love is the vital aspect of devotion. Prayer does not mean
merely appealing to God for favours. It is a means of conveying to
God one's troubles, desires and aspirations and offering all one's
merits and the fruits of one's actions to God. The basic quality of
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devotion is the yearning for realising oneness with the Divine. (SSS
Vol.19), 18-10-1986
Pure, unsullied Atma and the fickle mind
Recognising the Divine as Love, spiritual aspirants have been
worshipping it as the Supreme Spirit. Because love is Divine the body
is considered a temple. It is also regarded as a mansion.
"Nirdosho nirmalo naathah: sadosho chanchalo vadhuh" (The master
or husband is immaculate and pure; the wife is fickle and prone to go
astray). A husband who is pure and a wife who is fickle are residing
in this body. When a pure husband and a fickle wife live together,
how can there be peace in such a home? To ensure peace and
happiness in such a home, either the husband has to follow the wife or
the wife has to follow the husband. When these alternatives are
examined it will be seen that it is not proper for a pure and
immaculate husband to follow the dictates of a fickle and wayward
wife. The natural course is for such a wife to follow the ways of the
husband. In this instance, who is the husband and who is the wife? It
is the Atma, pure, unsullied and steadfast, that is the husband. The
mind is the fickle, wavering and wayward wife.
The effort to make the mind follow the pure, unsullied Atma is Bhakti
(devotion.) Many names are attributed to this devotion. The
Bhagavatha equates devotion with service to the Lord. "Bhaja
Sevaayaam"(Adore Service as worship). "Hrishikesa sevanam
Bhaktiruchyathe" (Service to Hrishikesa, the Lord of the senses, is
termed Bhakti). In other words, devotion means directing the mind
towards God. Leading a life with the vision of the Divine in view is
Bhakti.
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Leading a life with the body-consciousness is moha (delusion).

Hence, the lovers of Vishnu, the worshippers of the Lord, are
devotees; the lovers and adorers of the world and worldly objects are
mere humans. (SSS Vol.22), 24-8-1989.
Devotion to God - the only path for salvation

For the sorrows of birth and of death which accompany you in this
world, Gods name is the only solution. We can describe devotion as
the promotion of a sacred mind, in a selfless manner, in the thought of
God. The path of devotion will take you, along with your mind, body
and action, towards God. As the river flows into the ocean, the river
of your life should flow into the ocean of God. Human nature should
have this as the sacred objective. Truly, having attained human birth,
if we are unable to take ourselves towards God, it is useless attaining
this birth. Although there are several paths of devotion, the Vedas
have told us that there are three main ones amongst them. (SSB 1978,
pp. 214-215)
The three main paths of Bhakti
The first one is described as the path of Pushti Bhakti. The second
one is described as the path of Maryada Bhakti. The third one is the
path of Pravaha Bhakti.
Pushti Bhakti
Pushti Bhakti can be explained by saying that it enables you to
directly attain the grace of God without the help of the normal
Purusharthas. By accumulating the good that you have done in all
your lives, you have been able to acquire devotion of God. Such a
path is the path of Pushti Bhakti. One can also describe it as one of
total surrender to God. Such a person will always regard all that he
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does, as being done for God and by his grace. Prahlada and Radha are
the best examples of this category of devotion. They have shown
what Pushti Bhakti should be. They had such devotion from their very
birth, and they did not require the help of elders nor did they have to
do any sadhana. They earned the grace of the Lord and enjoyed great
bliss. Amongst women, Radha, and amongst the men, Prahlada, are
shining examples; and their lives have the specific purpose of being
noble examples to all other human beings. Prahlada never left the
name of Godwhether in a state of difficulties and sorrow or in a
state of comfort and pleasure, he was always thinking of God. This
devotion of Prahlada and Radha may also be described as the path
generally taken by a cat. The mother cat will take the kitten to a place
of safety. The kittens will always look for the mother cat to come and
take them to another safe place. By themselves, they will not move
from their place at all. They will not make any attempt to do anything
on their own. The mother cat will take care of all their wants and
requirements. All the comforts for the kitten will be provided by the
mother cat. In the same manner, Prahlada felt that God will take care
of all his safety, and he totally surrendered himself to God. Radha
was also like this. She was always looking for the grace of Krishna.
So long as you have attachments, you will never understand what
really belongs to you. Only when all attachments are given up, you
will realise this truth. Prahlada and Radha were devotees who have
learnt this great truth and had exterminated the ego in them. Bliss was
their true form.
In the totality of this cosmic power, an individual is a very small part.
When man wants to love himself, he cannot avoid loving others. Only
when he can love others is he entitled to love himself. In that context,
even if you forget what is good for others, you will have to recognise
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the nature of divinity. Love of divinity will gradually take a form in

which you will love yourself. This kind of devotion, which is pure
love of God, must be practised by every individual. Such individuals
have been described as individuals with Pushti Bhakti. (SSB 1978,
pp. 194-196)
Maryada Bhakti.
The second category has been named Maryada Bhakti. Individuals
who are well versed in Vedas and who go to the elders and by getting
their grace, achieve the path of devotion, may be described as people
who have Maryada Bhakti. They practice the Purusharthas, namely
dharma, artha, kama and moksha and thereby understand the aspect
of love of divinity.
The four Purusharthas are divided into two parts for daily practice.
They put dharma and artha together and kama and moksha together.
They believe that artha or wealth must be acquired in a dharmic
manner. They also recognised that wealth is necessary for dharma.
They realised that one should seek moksha or liberation. This
category of devotees believed that all creation is like a dream and is
unreal. Such people have been earning the grace of the Lord by their
own effort and have been described as individuals with Maryada
Bhakti.
Pravaha Bhakti
The third category is Pravaha Bhakti. In a stream, when water moves
away from one place, more water comes to that place. There is always
a state of motion. These people do not have any devotion or faith.
They are devoid of devotion and will always seek the pleasures of the
world. This aspect has also been aptly described by Shankara in the
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following words. To be born again and die again and take repeated
births for the purpose of repeatedly dying, even animals have this
kind of life cycle. We must first recognise that it is useless to be
continually taking birth in this endless cycle of births and deaths.
There used to be a very notorious thief. This thief had served his
sentence in the jail and was informed that he would be released the
next day. He was asked to pack up his belongings and be ready. To
this the thief said that it is better he leave his belongings in the jail
itself as he was anyway going to come back very shortly.
Although he had spent so much time in the jail, he did not realise that
he should not come back into the prison. He was always committing
wrong and coming back to the same place. This is the characteristic
feature of Pravaha Bhakti.
Truly, your life would be a waste, if there is no devotion in it. This
category of Pravaha Bhakti is like the thief. It is like committing theft
again and again and repeatedly going back to the prison. Man takes
birth, wastes his life in useless things and takes birth again and
repeats the same cycle. Truly, in Bharat because of different religions,
our attitudes are also becoming very confusing. All the religions have
been teaching only good things. No religion teaches us to speak
untruth, or be unkind, or to disrespect our parents. The religions may
be different with regard to the particular aspects of God about which
we really do not know, but in regard to what we know or how we
should conduct ourselves, all religions have been teaching the same
thing. All religions have been telling the same thing, in relation to
worldly conduct. All religions have agreed that it is good to be able to
sing the glory of God. This kind of sacred bliss is the quality of the
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Atma. All the noble qualities like speaking truth, loving others, etc.,
are generated from the Atma as the source. (SSB 1978, pp. 196-197)
The word devotion is synonymous with spirituality

Spiritual life should not be regarded as living in isolation. Spiritual
life enjoins one that he be free from attachment and hatred and look
upon all mankind with an integrated vision. Action or work relates to
the world. The world, in turn, is related to God. So, Krishna
propounded that all actions must be performed with the intention of
pleasing God. This type of action is a characteristic feature of a
sthithaprajna, or a person who has mental equipoise. A sthithaprajna
performs his actions, firmly established in the Atma.
Krishna explained to Arjuna that a sthithaprajna has an even mind
which is neither elated by joy nor dejected by sorrow. The
sthithaprajna dwells always in the Spirit without giving way to grief,
lust, fear and delusion. His vision beholds the Spirit everywhere.
Krishna pointed out that Arjuna would be able to realise his true
nature only when he became a sthithaprajna. The primary quality of a
sthithaprajna is the control of the senses. It is not easy to repress the
senses or assume mastery over them. So, Arjuna said, Oh, Krishna!
It is almost impossible to keep the senses under control. The mind,
too, which is fickle, dangerous, and vile cannot be easily controlled.
To this, Krishna replied, There is nothing easier than the control of
the senses. To those who do not know the subtle process, it appears
very difficult to control the mind. Those who become enslaved by
worldly desires since childhood and those who cultivate external
vision will not be able to control their senses and mind. The world
created by the senses goes on changing its external aspect. The
greatest weakness of man proceeds from his dependence on this
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ephemeral and evanescent world which goes on changing like passing

clouds. Though aware of its transitory character, man believes in the
world. If you once look at the changing world and realise its
transience, it will be easy to gain control over your senses. Though
the permanent and real Atmic Principle is very close to him, man is
unable to recognise it. Truth is unpalatable and falsehood, delightful
to the people. People are attracted to the tavern, though it may be
situated far away, to enjoy intoxicants which are injurious to the body
and the mind. They do not accept milk, curds and cream which are
very delicious and nourishing, even if they are supplied at the
doorstep. From his childhood, man develops attachments and desires,
thereby exposing himself to many unnecessary troubles and suffering.
There is a little story. Once, Dakshinamurthy set out on a journey
around the world. One day, standing on a beach, he was listening in
rapt attention to the Pranava-like roaring of the waves of the sea.
Then, swept by the breeze, two pieces of straw fell into the sea. Wave
after wave rose up and pushed the straw ashore. In the meantime,
some withered leaves also fell into the sea. At once, they, too, were
pushed to the shore by the rising waves. Dakshinamurthys vision
was not merely external. He could grasp the inner significance of
events. Seeing the waves push away everything, he said to himself,
Oh! the waves have taught me a good lesson today, and he regarded
the sea as one among his twenty-four preceptors.
What is the significant lesson taught by the sea? The sea does not
permit even one piece of straw to get into its water, because such
pieces may ultimately contaminate its form if they are permitted to
accumulate. Though the ocean is vast and mighty, it did not permit
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even a speck of impurity to contaminate its nature. Although man is

frail and small, he allows impurities to contaminate the lake of his
heart. The lake of the mind must be the happy resort of the swans of
Soham Thathwa playing happily. Man becomes a victim of ignorance,
darkness and lust if he gives unrestricted freedom to his senses. So,
Krishna made it clear from the beginning that controlling the senses is
essential for a sthithaprajna.
Prahlada harped upon the same truth in his arguments with his father.
Prahlada addressed his father and said, Oh, father! You were able to
gain victory over all the worlds in a moment; but, you are not able to
conquer the world of your senses and your mind. Although you are
valiant and mighty, you are not able to conquer forces which stifle
your humanness, increase your bestiality and make you drift away
from divinity. It will be of no use if you conquer earthly empires
without vanquishing the enemies lurking within. Evil qualities which
conceal your true nature and destroy your purity are abounding within
you. Keeping them like that, it is of no use to offer prayers and
acquire powers.
It is the royal road of the sthithaprajna to trample the senses and
recognise the real nature of the Atma. Some of the commentators of
the Gita today misinterpret the qualities of the sthithaprajna and
mislead the layman. Some of them, lacking in real experience,
interpret the attributes of a sthithaprajna in a ludicrous manner. The
sthithaprajna keeps awake when all the others are asleep; that is, the
sthithaprajna is wide awake in the spiritual sphere while the men of
the world are in a state of slumber, oblivious of the matters of the
spirit. While the ordinary people keep themselves awake in worldly
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transactions, the sthithaprajna does not take part in these activities

and is, therefore, like one who is asleep as regards such matters.
Control of the senses is absolutely essential for every individual.
Look at this paper. It is now in its normal form. If it is rolled up and
kept for sometime in that state, it cannot regain its original form.
When we want to bring it to its original and natural state, we must roll
it in the reverse direction. So from our boyhood, knowingly or
unknowingly, we roll our mind with the pull of sensory and worldly
desires. If we roll it up in the reverse direction, in the direction of the
Atma, it will regain its original form. So, we shall be able to gain
control over the senses when we turn the vision inward since it had
been all along focused on external phenomena. Letting bygones be
bygones, we should put in the necessary effort to restore the sacred
nature of our mind by cultivating the inward vision. Whatever work
we undertake, whatever thoughts we entertain, whatever scenes we
may visualise, we must make an endeavour from today to turn them
Godward. (SSB 1979, pp. 30-33)
Sankhya Yoga
Of the eighteen chapters of the Gita, Sankhya Yoga is very important.
Mahatma Gandhi used to read Sankhya Yoga twice or thrice
whenever his mind was restless and perturbed. It restored the peace of
his mind. Sankhya Yoga is the life of the Gita. The name is derived
from the enquiry of Sankhya in the chapter. Sankhya Yoga revealed
the features of a sthithaprajna to Arjuna and chased away his
delusions.
Arjuna had a very sensitive mind. If he listened to any sentence, he at
once translated it into action. He was a person who was an adept at
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the practice of the spiritual precepts. Because He could secure such a

holy disciple in him, Lord Krishna, as the guru, conveyed to the
world the sacred essence of the Gita. (SSB 1979, p. 34)
Devotion the supreme yagna

Since time immemorial, in this sacred land of Bharat (India), people
experienced bliss in following the Vedic traditions and performing
rituals and sacrifices.
Four types of prayers

In the Vedic tradition, four types of worship have been prescribed.
They are: Sathyavathi Angavathi, Anyavathi and Nidhanavathi.
Sathyavathi
Sathyavathi proclaims that Divinity pervades the entire cosmos, just
as sweetness is present in every drop of syrup and butter in every
drop of milk. The sages of yore had the vision of Divinity in all the
beings and in all the forms. Just as the screen is the basis for the
pictures projected on it, Divinity is the fundamental basis for the
entire creation but is itself unnoticed. The screen permeates all the
pictures projected on it; likewise, Divinity pervades the entire
creation. Hence the Sathyavathi mode of worship is based on the
omnipresence of Divinity. It demonstrates unity in diversity. It echoes
the Vedic dictum: Ekam sath viprah bahudha vadanthi (God is one,
but scholars refer to Him by many names). God is the embodiment of
truth. That is why the ancient rishis (sages) extolled him as Sathya
Swarupa. Trikalabadhyam Sathyam (Truth is changeless in all the
three periods of time). Such truth shines forth in everybody as love.
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When you fill your heart with love, you will become love personified.
(SSS Vol.32 Part II, pp. 114-116)
The scripture defines the Divine thus: Sarva Vyaapinam
Aatmaanam, Ksheere sarpith iva arpithamThe Atma is immanent
everywhere, just as ghee interpenetrates every drop of milk. When the
seeker pursues the Truth with this conviction urging his endeavour,
his sadhana is called Sathyavathi (Truth-based). Maaya thitham
idam sarvam, jagada-vyaktha moorthinaa, the Lord declares. In
My latent form, I am in entire Creation, operating the mystery. See in
Me all this, see all this as Me. When one succeeds in this effort the
Sathyavathi path will lead to success. I shall be visible to you as all
this and in all this, the Lord assures. The Lord promises this Vision
of Immanence and Transcendence to whomsoever that persists with
sincerity on this Sathyavathi path. (SSVahini, p. 236)
Angavathi
Angavathi refers to the worship of the five elementsearth, water,
fire, air, and ether considering them as manifestations of the
Divine. The earth bears the burden of mighty mountains, vast oceans,
dense forests, villages, towns, and cities. Likewise, the remaining four
elements are also responsible for the sustenance of creation. (SSS
Vol.32 Part II, pp. 114-116)
The Universal being is the Fire, the Wind, the Sun, the Moon and all
else. He is the Breath that sustains life in all beings. He is the Fire that
illumines all. He is the Rain that feeds the plants that provide
sustenance. So, He can be adored either as Fire (Agni) or as Wind
(Vayu) or as Rain (Varuna), as having graciously assumed all those
beneficent forms. This approach through the benign manifestations of
Angas, is the Angavathi path. Anga means a limb, a fact, a
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feature. (SSVahini, p. 237)The Bharatiyas (Indians) extol earth as

Bhudevi (mother earth), water as Gangadevi (goddess of water), fire
as Agnideva (god of fire), and air as Vayudeva (god of wind) and
offer their salutations to them. (SSS Vol.32 Part II, pp. 114-116)
Anyavathi
Anyavathi refers to picturing the many faceted Divinity in various
names and forms and worshipping them. For example Siva is
described as Pinakapani (wielder of the bow Pinaka) and Rama is
described as Kodandapani (wielder of the bow Kondanda). (SSS
Vol.32 Part II, pp. 114-116)
Picturing the many-faceted Divine and symbolising, in perceivable
ways, the attributes that are evidenced in each facet, the seeker
endeavours to acquire the Presence of the Divine. One form of the
Divine, the Omnipresent Vishnu is pictured as having the Conch
(symbol of the Primeval word or Sound), the Wheel (symbol of Time)
and the Mace (symbol of Might and Majesty). With the facet to which
is ascribed the power and willingness to overcome obstacles
(Vighneswara), the single tusk symbolising sharpness and
concentration is associated.
Easwara or Shiva (the facet of disintegration and dissolution) has the
Soola or Trident (symbolising in its three prongs, the Past, the Present
and the Future). Rama, the form of righteousness or Dharma is
always pictured with the Kodanda, the bow which can send the arrow
(will) straight to the target. Krishna, the manifestation of Universal
love, has on His Crown a peacock feather, symbolising the thousandeyed glance of Grace. He bears a flute on which He plays enthralling
tunes. The flute is the symbol of the egoless, desireless seeker. The
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facet of Wisdom pictured as the Goddess Saraswathi, has a Veena in

Her hand. The Veena is a stringed musical instrument, symbolic of
heartstrings responding, with harmony and melody, to the gentle
touch of the True, the Good and the Beautiful. Seekers meditate on
these pleasing Personifications and the significance of the symbols of
their attributes and adore the Divine in the delight that wells up in
their hearts. This is named the Anyavathi Paththe path through
symbolised Divinity. Anya meaning the other, the adjunctory, the
appurtenance. (SSVahini, p. 237)
Nidhanavathi
Nidhanavathi path is slow but progress is always achieved when each
step is successfully negotiated. Sravanam (listening to the Glory of
God), Kirtanam (singing joyously His unique graciousness), Vishnoh
smaranam (keeping in memory and recapitulating always the Majesty
and Mercy of the Lord), Paada Sevanam (aspiring to fall at the Feet
of the Lord), Archanam (offering prayers to the image or idol of the
Lord), Vandanam (offering gratitude for blessings received), Dasyam
(surrendering to the Will of the Lord), Sakhyam (confiding
completely in Him), Atma Nivedanam (dedicating thought, word and
deed to Him), Thanmaya aasakthi (longing to merge in Him) and
Paramaviraha-aasakthi (agony at the slightest separation from
Him)these are the eleven stages which the seeker has to pass
through to win the final consummation in Bliss. Hence, the name for
this path is slow and sure (Nidaana). (SSVahini, p. 238)
Shravanam
Shravanam is the medicine that you take internally. (SSS Vol.1, p.
124) It should not end with Shravanam (listening) only; it should be
followed with Mananam (rumination, digestion). One should be
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engaged in Shravanam, Mananam and Bhajanam---the Yamuna,

Saraswati and Ganga of the three-fold river of Life. Shravanam
(listening to holy names) is the Bhakti yoga (path of devotion),
Mananam (recapitulation on what you heard) is the Jnaana yoga
(path of spiritual wisdom) and Bhajanam (singing of Lord's name and
glory) is the Karma yoga (path of action). All the yogas (paths of
seeking union with God) lead to one Goal; Sharanaagathi (the
surrender of the Self) in the All-self (the Paramatma, the
Parabrahman), the merging of the river in the sea. Give Me the reins;
trust in Me and be directed by Me. I shall take full responsibility.
Only, you must accept without demur whatever comes as Prasadam
or Grace! (SSS Vol.2, pp. 167-168)
Shravanam (hearing The glory of the Lord) is the first step in spiritual
sadhana for which ears should be sharp. After hearing one has to
ruminate over this and put it into practices which are termed as
Shravana, Manana and Nidhidhyaasana. (SSS Vol.27, p. 219)
Keertanam
Keerthanam is the balm you apply externally. (SSS Vol.1, p. 124)
Keerthanam is singing the Names which denote the glory of the Lord
and samkeerthanam means "singing the Names continuously, aloud,
without interruption, and without hesitation."
Whereas Keerthanam can be by one individual and can promote one's
own spiritual progress, samkeerthanam is by a group of people. It can
help the process of liberation not only for the members of the group,
but it will also be beneficial to those who listen and even to those
beyond the circle of listeners; the whole world can benefit by the
vibrations. (SSS Vol.11, p. 245) Samkeerthan is the process of
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singing that originates in the heart, not from the lips or tongue. It is
the expression of the joyous thrill that wells up from the heart when
the Glory of God is remembered. It is the spontaneous manifestation
of inner ecstasy, No attention is paid to the blame or praise that others
may give. It does not seek the admiration or the appreciation of the
listeners. It is sung for one's own joy, one's own satisfaction, one's
own delight. Keerthanam of this supreme type, alone, deserves the
name Samkeerthan. Singing this intense yearning for God and
enjoying the experience of adoring Him, helps to purify the
atmosphere. Man is today forced to breathe the air polluted by sounds
that denote violence, hatred, cruelty and wickedness. Therefore he is
fast losing the high attainments that are in store for him. The
vibrations of the naama-Samkeerthan (heart-felt recitation and Lord's
name) can cleanse the atmosphere and render it pure, calm and
ennobling. It is with this high purpose in view that this programme of
global Samkeerthan was designed. (SSS Vol.13, p. 151)
Samkeerthanam is generally described as of four types, with distinct
characteristics. They are : (1) Guna Samkeerthanam, (2) Leela
Samkeerthanam, (3) Bhava Samkeerthanam, (4) Naama
Samkeerthanam. (SSS Vol.11, p. 245)
Guna means 'attributes' (of God). So, guna-Samkeerthan is the
adoration, in song, of the manifold Attributes of God--Omnipresence, Omniscience, Compassion, Majesty, etc.
Leela means 'divine sport.' (SSS Vol.13, p. 152) The entire Creation
represents the leela (play) of God. Not only that. Its maintenance
(sthithi) and dissolution (laya) are also God's leela. How can anyone
describe the manifold leelas of God? They take diverse forms. As
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leela, one can imagine that the entire Universe can disappear! His
sankalpa (will) is all-powerful. Whatever happens, good or bad, is
God's leela! (SSS Vol.15, p. 299) Therefore Leela-Samkeerthan is the
adoration, in song, of the various expressions of these attributes as
evidenced by the accounts of sages and seers of all faiths. (SSS
Vol.13, p. 153)
Bhava means 'attitude' (of the mind). So Bhava Samkeerthanam
means the adoration, in song, of God pictured and contacted under
various relationships. (SSS Vol.13, p. 153) Devotees who are
attached to this path of adoration adopt one or the other of six special
(bhava)--approaches, attitudes or relationship to God---and attempt to
derive consummation thereby. It must be said that all the six are
deficient and based upon limited conception of Godhead. (SSS
Vol.15, p. 299)
So, bhava Samkeerthanam, in its various forms, does not confer total
awareness of God. Let us consider the fourth form---Naama
Samkeerthanam. This can grant full happiness to all people, in all
places and at all times. There can be nothing greater or more
gratifying. The Names Rama, Hari, Hara, Sai, Baba, Krishna---having
each two syllables are all derived from the word Prema, which is the
essence and core of the Atma. Prema or Love has to prompt our
thoughts, penetrate our words and promote our actions. The word
Naama has great significance numerologically. Na is equal to 0. A is
equal to two and ma equals five, the total being seven, indicating that
the Naama Samkeerthanam needs seven elements for success: Sruthi,
Laya, Raga, Thala, bhava, Prema, Samhitha. Seven connotes the
seven swaras, the seven rishis, the seven week days known as the
sacred Sapthaha. Samkeerthanam must be done with emphasis on
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tone, tune, and timing, attitude and attachment, and the attainment of
the highest good. It is not singing for singing's sake. The melody must
emerge from the heart, from genuine Love, which is so ardent that it
is thapas itself. Samkeerthanam from such Sadhakas will certainly
liberate the individual and transform the community and the world.
(SSS Vol.15, p. 299)
Vishnusmaranam:
Without the name of the Lord on your lips, the mind will be running
hither and thither. The mind is the birth-place of unsteadiness. Hence
engage yourselves in action, concentrating your thoughts on God.
(SSS Vol.20, pp. 245-246)
Padasevanam
Service to Man is Service to God. The foremost activity man should
engage in is service to fellow human beings. There is no greater
sadhana than such service. Only the fruits of service will be eternal.
God has given us this body for that purpose only. This body is not
meant to be engaged in mere eating and drinking and thus wasting our
valuable time. We must realise the truth that God has given us this
body for serving others and thus help others. There is nothing greater
than service to humanity. What, according to you is service? You
consider helping people in difficulties is service. No. It is not as
simple as that. Your body should be constantly engaged in serving
others. The human body consists of several limbs. All these limbs are
meant to be engaged in serving your fellowmen and not for other
activities. Unfortunately, we are forgetting this basic fact. Every limb
in the human body has been granted by God for karmopasana
(worshipping God through service). Karmopasana is the only means
by which the human life can be sanctified. We are building several
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temples. We are undertaking various sadhana. But, all these sadhana

can give us only temporary satisfaction, not eternal joy. Our ancient
Rishis have been able to achieve eternal joy through a conscious
effort. Therefore, you must develop firm faith in the truth that nothing
can provide eternal joy, except service to humanity. Undertake
service to the suffering humanity. Service is not merely confined to
health services. Service encompasses every possible help to fellow
human beings. In fact, the hands are given to you to serve humanity.
The hands that serve are holier than the lips that pray. Therefore,
undertake selfless service and attain glory. (SSS Vol.37, pp. 2-4)
Seva is the highest of paths of Devotion which wins the Grace of
God. It promotes mental purity, diminishes egoism and enables one to
experience, through sympathetic understanding, the unity of mankind.
(SSS Vol.19, p. 203)
Vandanam
Vandanam does not mean merely folding the palms together and
offering salutations. It means offering to the Lord all that the
jnanendriyas and karmendriyas (the sense organs and the organs of
action) do in a spirit of total surrender. (SSS Vol.19, p. 177)
Archanam
Archana is the ritual worship of a deity, making offerings with
recitation of mantras and holy names. (SSS Vol.1, p. glossary)
Dasyam
In dasyam bhakti (servitude of devotion), the aspirant feels that he is
the servant, the instrument of the Lord, and revels in the role that God
gives him on the stage of life. (SSS Vol.14, p. 32)
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Sneham
Sneha is the eighth of nine stages of bhakti (devotion) described in
the Bhagavatha and other texts. It is usually translated as 'friendship,'
a term that has been understandably vulgarized by application to
certain transitory relationships between living beings. Friends come
together as a result of a variety of reasons and circumstances which
are mostly of worldly and temporary interest. People who have ample
resources gain friends quickly, as do also those who have a great deal
of patronage in their hands or can distribute favours. Those in
authority also gather friends, who, of course, stay on during fair
weather but disappear when the authority fades. Most friendships are
based on selfish considerations and last only as long as selfish
interests are promoted thereby. As the proverb goes, When the lake is
full there are also frogs in plenty, but when it runs dry not a single
croak is heard."
Friendship ought to be a spiritual bond, a heart to heart kinship based
on full understanding of and pure dedication of one to another. (SSS
Vol.14, pp. 67-68)
Atmanivedanam
Sharanaagathi, leaving everything to His Will, is the highest form of
Bhakti. (SSS Vol.1, p. 13) Bhakti and the attitude of surrender that is
its final fruits will give you great courage to meet any emergency;
such courage is what is called Renunciation. (SSS Vol.1, p. 19) His
life and his actions are dedicated to God in complete self-surrender.
He remains unattached to the fruits of his actions. (SSB 1979, p. 67)
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Six streams of bhakti that flow towards God

Bhakti is of various types, according to the Samskara (purificatory
acts) of the devotee and the state of his mind and the stage of his
development. There is the Shantha bhakti (peaceful devotion) of
Bhishma, the Vaathsalya bhakti (parental devotion) of Yashoda, the
Madhura bhakti (sweet loving devotion) of Gouranga and Meera and
the Anuraga bhakti (deep attachment) of the gopis. Of these, the
dhasya bhakti (devoted servant) attitude is the easiest and the best for
the majority of aspirants at this time. It means Sharanaagathi or
Prapatti (total surrender). It grows out of Shantha bhakti.
Bhakti has to be developed by several means or indeed by all means.
The mind and the intellect have to be trained and controlled, that is
the aim. They can take you as far as the Visishtaadhwaitha (qualified
dualism); later, adhwaithic (non-dualistic) experience depends upon
His Grace; the Saayujyam (merging in the Absolute) is in His Hands.
(SSS Vol.1, p. 126)
Shantha Bhakti
The Shantha Bhava: This emphasises that the devotee endures
whatever happens to him gladly as coming from His Grace. In the
Mahabharata, Bhishma is pictured as the supreme model of this type.
But, he on his own volition, postponed the moment of his death in
order to acquire the merit of having cast off the body on an auspicious
day! He believed that the uttarayana9 half of the year was more holy
and that death before the Sun crosses the Tropic of Capricorn would
uttarayana (uttharaayana). Northward path of the sun. (Glossary for the

Vahinis)
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result in an evil future! When God is both Time and beyond Time,
who is man to divide Time into good and bad? The happiness or
misery awaiting one cannot depend on the time of death. Believing so
is a sign of weakness in the devotees of God. (SSS Vol.15, pp. 229230) In Shantha bhakti (calm devotion), the aspirant practises
equanimity and considers all that happens to him as a gift of the
Grace of God. Therefore he is unaffected by success or failure; he is
ever grateful for whatever God grants him. (SSS Vol.10, p. 177)
Sakhya Bhakti
Sakhya Bhakti is devotion to God as a close friend. Arjuna is quoted
as the one who was liberated through this type of relationship. But,
Arjuna was mostly lost in the human aspects of friendship and
kinship and often strayed away from the devotion due to the Divine.
He attained closeness to the Lord so easily that he failed to recognise
the significance of the proximity that was awarded to him. They were
such friends that Arjuna addressed Krishna familiarly using the word.
for 'brother-in-law.' This indicated only a human kinship; so, Krishna
confirmed that relationship and justified that loose expression of
familiarity when He brought about the marriage of Arjuna with His
sister Subhadhra! So, even the Sakhya attitude cannot be fully
rewarding. (SSS Vol.15, p. 230)
In Sakhya bhakti (friendly devotion), the aspirant takes God as his
constant counsellor, confidante, companion and mate. He feels the
constant Presence of the Lord and is never unaware of Him. (SSS
Vol.10, p. 177)
Dhaasya Bhakti
Dhaasya Bhakti is the name for the next type. This highlights the
attitude of the servant to the master. Hanuman is the classic example
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of a devotee embodying this type of devotion. He was at the service

of Rama at all times. Though encased in the form of a monkey, he
had mastered the sixty-four branches of learning and the meaning of
the four Vedas; he could recite the six Shastras. He was physically,
mentally and spiritually a redoubtable hero. Nevertheless, he served
Rama with no trace of ego in thought, word and deed. He had
achieved purity of all three.
But, the Dhaasya Bhakti of Hanuman was not free from defects. His
service was steadfast and total to God as Rama. He was not attached
to God as Krishna or as bearing any other name. The Vedas declare
that God has a thousand names and He can assume a thousand forms.
Hanuman's allegiance was limited to only one name and one form.
Dhaasya Bhakti, therefore, leads to a partial vision of the Universal
Absolute. (SSS Vol.15, pp. 230-231)
In Dhaasya bhakti (servitude of devotion), the aspirant feels that he is
the servant, the instrument of the Lord, and revels in the role that God
gives him on the stage of life. (SSS Vol.10, p. 177)
Vaathsalya Bhakti,
Vaathsalya Bhakti, the fourth, advises the Sadhaka to adopt the
relationship of a mother to her child. The example held before the
aspirant is that of Yashoda and her adoration of the child Krishna.
She recognised only this one relationship, though others praised
Krishna as Madhuraapuri-nivaasa (He who lives in the city of
Mathura) and worshipped Him as Gopeehridaya-vaasi (He who is
installed in the hearts of the gopis). When Uddhava came from
Mathura, Yashoda enquired about her Gopala. "I do not know the
Krishna who lives in Mathura or in the hearts of gopis. I am asking
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you about my child Gopala" she insisted. Thus, the Vaathsalya

Bhakti too leads to a certain amount of exclusiveness. (SSS Vol.15, p.
231)
In Vaathsalya bhakti (devotion of parental love), the aspirant loves
the Lord as the mother loves her child---with tenderness, anxiety,
compassion and vigilance.
Anuraga Bhakti
The next type of devotion is called Anuraga Bhakti. The gopis of
Brindavan are the best examples of votaries of this path. Many
crooked, prejudiced and perverted people do not recognise the purity
and value of this path. Many interpret it wrongly according to their
own bent of mind and take to wrong paths. Narrow minds and narrow
ideas can ruin one's life and the lives of others, like pests destroying
the crop. The gopis had the dual feeling of both lover and loved.
Duality is caused by ignorance; the mind breeds the duality of likes
and dislikes. Janma (birth) is the cause of Karma. Karma causes
sorrow and joy, the dual reactions. (SSS Vol.15, pp. 231-232)
In Anuraga bhakti (devotion of deep affection), the aspirant is deeply
attached to the Manifestation of the Lord, to all emanations of
Divinity, and he is highly pleased when he gets a chance to serve
them. Since man has, as his essential characteristic, the quality of
love, he has only to foster it and attend to it so that he might love the
Lord to the fullest, by loving the Lord's Creation as much as the Lord
Himself. (SSS Vol.10, p. 177)
Madhura Bhakti
Madhura Bhakti is the last path and Radha is the unique example of
Madhura Bhava. The moment the name of Krishna was uttered, she
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lost herself in indescribable Bliss. In spite of this, even Madhura

Bhakti posits duality. (SSS Vol.15, p. 232) Madhura is the highest of
the six, since it gives the maximum bliss. Milk is curdled and
churned, and butter produced and clarified into ghee. Ghee is the end,
the final stage. So, too, madhura bhakti is the last stage in the
experience of merging in the Lord. The journey ends and the feet stop
when the goal is reached. When the madhura (sweet) experience is
achieved, there is nowhere else to go to, nothing more to do. The
totality of God is experienced in madhura bhakti, His Poorna (full)
aspect, His Prema (love) aspect. (SSS Vol.10, p. 177)
Then the tree of life will yield the sweet fruit of madhura bhakti
(intimate loving devotion). The fruit will have the bitter skin of I-ness
and My-ness, which has to be removed. Certain egoistic desires and
attributes might persist as 'seeds' which, too, have to be removed
before the sweet pulp of love is offered to the Lord. When Radha said
that she had the vesture of desire and anger, she meant that she was
unaffected by them. When she said that she was wearing the five
elements contacted by the five senses in five distinct ways---sight,
smell, taste, touch and sound---as a 'garland' round her neck, she
meant that she was not contaminated by their contact. Naturally, the
Lord knew that she was completely dedicated to Divinity, that hers
was madhura bhakti, that her prema had no blemish. So He granted
the final consummation of bhakti to Radha. (SSS Vol.10, pp. 177178)
Another type of prema is called the Virodha prema or inimical prema.
In some way or the other, they also become closer to the Lord.
Kamsa, Dantavakra, Jarasandha, Poundarika Vasudeva were
examples of such persons. They hated Krishna so much that even
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during their sleep, if Krishna's name was heard they would jump in
excitement. The inimical prema is such that at all times and under all
circumstances, they are afraid of the Lord although they think of the
Lord only in an inimical way. In this way, God's name and form get
permanently imprinted in their hearts. By such a close relationship,
they become close to the Lord. (SSB 1976, pp. 110-111)
Bhakti has stages in its growth

For, like the body which passes through childhood, boyhood,
adolescence, middle age and old age, bhakti too has stages in its
growth. The tender fruit is love, the grown one is devotion and the
ripe fruit is surrender. (SSS Vol.4, p. 68)
Bhakti is a continuous condition of the mind

Bhakti is also yoga, a process of eliminating the mind or transforming
the mind into an instrument for realising God. Bhakti, however, has
been watered down into a routine ritual---like turning the beads of a
rosary, squatting a specified number of hours before an image,
offering of incense, waving of lights, ringing of bells, dipping in holy
waters, or climbing hills to reach shrines. These are acts that quieten
some urges and quicken others, which may or may not be congenial.
Bhakti is not a penitential uniform that can be put on or off, as
occasion demands. The constables on duty here wear uniforms,
complete with ribbons and medals; but, when they reach home after
their hours of duty, they take it off and wear other dresses. Devotion
cannot come upon you during stated hours and fall off when you
relapse into normalcy. It is a continuous, constant condition of the
mind, a confirmed attitude, a way chosen and adhered to with avid
attention.Today, man dabbles in yoga (devotional practices) in the
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morning hours, revels in bhoga (festivity and luxury, catering to the

senses) during the day, and tosses about in toga (disease) during the
night! Bhakti is not to be 'performed' during certain periods every day
and superseded by other fashionable attractions. Bhakti is a constant,
continuous bent of mind, a habit of thought, a way of life. It must be
loyally adhered to whatever may happen---dishonour, distress,
despair, deprivation, pleasure, prosperity, power and pomp. (SSS
Vol.6, pp. 192-193)
Three kinds of Devotion

Devotion means seeking unity with the Divine through purity in
thought, word and deed and concentrating on the oneness of the
Godhead. Devotion aims at acquiring friendship with God through
this triple purity.
Devotion is of three kinds: Saamaanya Bhakti (Ordinary devotion);
Ekantha Bhakti (Devotion in Solitude) and Ananya Bhakti (Exclusive,
one-pointed devotion).
Saamaanya Bhakti: the ordinary devotion
Saamaanya Bhakti has nine forms: Sravanam (listening to the glories
of God); Kirthanam(Chanting the praise of God); Vishnu Smaranam
(ever remembering the name of the Lord);Paada Sevanam
(Worshipping the Lord's feet); Vandanam (Prostration);
Archanam(Worshipping the figure of the Lord); Dasyam (Service);
Sneham (friendship); Atmanivedanam(Self-surrender).
Although the nine forms of devotion described above have been
grouped under "Saamaanya Bhakti" (ordinary form of devotion), they
are indeed not so. They embrace every aspect of devotion. They
envisage all forms of the Divine. Every devotee who achieved God137
realisation has pursued one or other of these forms of devotion. (SSS

Vol.22), 12-9-1989.
Ananya Bhakti: God in everything
Ananya Bhakti refers to that kind of devotion which is based on the
conviction that there is nothing in the universe other than God and
that everything in creation is a manifestation of God. God is
immanent in the subtlest particle in the universe. The devotee sees
God in everything, experiences God in every action. Nothing exists
for him apart from the Divine. Wherever he goes, it is a pilgrimage.
Every action is dedicated to the Divine. Such devotees have attained
God-realisation by this type of one-pointed devotion.
This form of devotion cannot be practised easily by all. It is easy to
say that God is all-pervasive. But it: is not so easy to experience that
truth. There are countless persons who profess to be devotees of
Rama. But few can be found who have earned the love of Rama. The
word "Rama" consists of the two letters "Ra" and "Ma." "Ra" means
"Atma" and "Ma" means "jiva" (the individual soul). The Rama
principle signifies the unity of the Atma and the jiva (the Universal
Spirit: and the individual spirit). The oneness of the Supreme Omni
Self and the Jiva-Atma (individual Self) is indicated by the term
"Rama." This inner truth is not understood by many.
A true devotee is one who acts on the convictions he professes. This
is what is implied in the concept of Trikarana suddhi (purity in
thought, word and deed). The Ananya Bhakta is one who continually
acts on the basis of his belief that the Lord is omnipresent, omniscient
and omnipotent.
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Ekantha Bhakti: Seeing the Lord within

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 immanent in
everything. The distinction between the particular and the collective
should be properly understood. One tree does not make a forest.
There can be no forest without trees. This is the relationship between
the vyakti (particular) and the samashti (collective). The same
relationship may be seen between the vyakti (individual) and
samajam (society). The Divine in its universal cosmic form is
Paramatma (the Omni-Self). The Ekantha Bhakta individualises the
Divine and worships him in a particular form. The Divine is present
in myriad forms with myriad names.
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, pp. 202-204)
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Anapeksha
"Anapekshah Suchir-daksha Udaasino gathavyathah
Sarvaarambha Parithyaagi Yo madbhaktah sa me priyah"
"That devotee of mine, who expecting nothing, is pure,
dexterous, unconnected, free from distress and renounces
all undertakings, is dear to Me."
The first quality figuring in this sloka is Anapeksha. This term means,
"to be free from any kind of Apeksha (expectation or desire)". Can a
man having a body, mind and intellect be free from desires at all. It is
impossible. But such a state can be realised by an effort of will. (D3
Vol.3, p. 356)
Anapeksha is described as "being free from desires." But this is not
wholly correct. It is when a man gives up the feeling, in the
performance of all actions, that "I am the doer" (the sense of ego), "I
am the experiencer", (the sense of fulfilment of desire) that true
Anapeksha emerges. This means that conceit of doership and the
sense of enjoyment of desired things should be wholly renounced.
This is the true state of desirelessness (Anapeksha). It is only when all
actions are done as an offering to God that Anapeksha prevails. When
such a feeling fills the heart of the devotee, the Divine confers
beatitude on him. Such a devotee is dear to the Lord. If you want to
earn the love of the Lord, you have to render service to anyone,
anywhere, as an offering to the Lord. (D3 Vol.3, p. 357)
Bhakti Yoga
In teaching Bhakti Yoga to Arjuna, Krishna gave it in three steps.
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The first and foremost is:
Work for Me! (Matkarmakrit).

You must understand that whatever work you may perform in this
physical world, it is already associated with the Lord, for He is the
supreme master of this world. Recognizing this truth, regard every
activity you undertake as being done directly for the Lord.
The second step is:
For My sake alone! (Matparamo).

In other words, whatever you are doing, you are not doing it for your
own good. Up to this point you have been thinking only about
yourself. But who are you? Krishna said, "It is I who am shining in
you". The word "I" does not belong to the body. It emanates from the
higher Self, from the Atma itself. This "I" should not be associated
with the body or the mind or the intuitive faculty or any other aspect
of the individual, for it transcends all these limitations and relates to
the unlimited Atma alone. When you associate your limited self with
this "I" it is but a reflection of the one Atma. Whatever you have been
doing has been for the satisfaction of the Atma alone. Not realising
this sacred truth, you have been caught up and swept by delusion.
Krishna told Arjuna, Whatever you do, do it for My satisfaction, for
My sake. Perform everything on My behalf. Act as My agent: Realise
that everything you do is for My sake alone". This "My" or "I" refers
to the Atma.
The third step is:
Be devoted to Me (Matbhaktaha).
You have to understand the inner secret of this directive. Devotion is
the expression of love. 'The emotion which is called love emanates
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from the Atma. Love is synonymous with Atma. Love has nothing at
all to do with worldly feelings and secular things. Love, which is just
another word for devotion; is the very name of the Atma. This
principle of love emanating from the core of the heart must saturate
every action, word and thought. This will happen when you think that
everything you do, say or think is for the satisfaction of the Lord
alone. (DBG, p. 7)
Bhakti Yoga itself means being always in union with God. Bhakti
Yoga teaches the need to practice steadiness of the mind under all
circumstances. It speaks of being resolute, making a firm
commitment to practice the spiritual teachings in your daily life; and
it also teaches Santrupti, being always contented. (DBG, p. 13)
ADDRESS OF GOD
The power of Nama Japa is well known to all. In the epilogue to the
great Vishnu Sahasra Nama, Parvathi asks Lord Shiva: How do the
wise chant the thousand names in brief? And Lord Shiva responds
with the well-known couplet "Sri Rama Rama Rameti, Rame Raame
Manorame" Rama Nama, he says, is singularly equal to the thousand
names. Scriptures say that the celestial Narada Muni once asked
Srimannaryana "Which is your permanent abode?". To this Sri
Vishnu replied "Naham Vasami Vaikunte,NahiYogi Hridaye,Yatra
Mad Bhakta Gayanthe Tatra Thistami Narada !" which means "Oh
Narada, I am not in Vaikunta, nor in the hearts of yogis, you will feel
my presence where my devotees sing my name with love and
affection".
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Modes of Worship
The Veda is the most ancient as well as the most lasting knowledge
(or Shastras) discovered by man. That is to say, man has not invented
it. He has only recollected it in the serene silence of the soul. So, the
Veda can lead man into the Vision of the Truth, unreachable by the
senses and unrelated to the material world.
It is inaccessible to human reason because it is transcendent. So, it is
described as Paramam Vyoma, the Great Protector, also
Indestructible, Thath, Truth. These words denote all the four Vedas,
beginning with the Rig Veda.
The term Veda was originally applied to the Supreme Lord,
Parameswara, the All-knowing. Veththi ithi Vedah(He who knows
is Veda). Then it was applied to the principle of understanding
Vedayathi ithi Veda, (that which makes known is Veda). The Rig and
other Vedas have the all-knowing characteristic. So this meaning too
is appropriate.
Later the word was applied to activities in consonance with the
Vedasactivities promoting the goals laid down, namely, Righteous,
Economic, Volitional and Spiritual. The Supreme Lord is All-seeing.
He is the Person on whom all the hymns of the Vedas converge. The
Vedas enable man to get the vision of that Lord and those who have
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earned that Vision are the Rishis. They were guided by the Vedas.
Many psalms, hymns and declarations emerged from them. As a
result, the Supreme Lord Himself is referred to as the Great Sage
(Maharshi) in the Brahma Sutra. Among the 108 Names of Shiva, the
Supreme Lord, we find Maharishi and Mukhyarishi (the Chief Sage,
the Foremost Sage). Even the Veda is personified and referred to as
Rishi, for the same reason. Brahmam (the Vast Expanse) is another
word which denotes the Supreme Lord as well as the Veda.
Hence, all acts, undertaken with no other desire than the attainment of
Brahmam, are also known as Brahma activitya Brahma Yajna. A
Rishi Yajna is a sacrificial actwith no desire to earn the fruit
ensuing therefromdesigned to gain the Vision of Truth.
While performing such sacrificial acts and Yajnas, the expression,
Swaaha, is used. Yajnas are pure, auspicious, sacred acts. This
exclamation Swaaha, used while offering oblations or reciting the
Veda, is full of significance, Kesavaaya Swaaha (Offer it to Lord
Keshava [Krishna]), Praanaaya Swaaha (Offer it to the vital airs),
Indraaya Swaaha (It is offered to Indra): the expression is used in this
manner. The meaning generally given is Let this be duly consumed.
May these materials we are now placing in this holy fire be fully
accepted and consumed, so that through this Fire they can reach the
Deity for which it is intendedKesava, Prana, Indra. Doubts may
arisewhy pray to Fire for something which is inevitable, because it
is the very nature of Fire to burn all that is put into it. But the
scriptural meaning is different. Kalidasa in the poem Kumara
Sambhavam describes the Himalayas as Deva-thaatma (Divine
Souled), that is to say, the Embodiment of the Divine.
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Modes of Worship
The scriptures distinguish the Divine Body and the Material Body,
which each entity and being possesses. The Divine Body of everyone
cannot be cognised by the senses. When an oblation is given to it, it
becomes sanctified. The Aahuthi (oblation) is transubstantiated into
Havis (A special offering of food during Vedic ceremonies).
The oblation or Aahuthi is thus described in the Veda. The offering
and offeree become one through the acceptance. (The Attha (offerer)
and the Adya (Offeree).
Who in this case is the offeree, and acceptor? It is Agni, the Divine
Power inherent in Fire, in the Sun, in the Warmth of the Vital Air that
sustains Life. When with the recitation of the appropriate ceremonial
formulae, material oblations are placed in Agni with the phrase
Swaaha, it is not a mere exclamation. It is expiation; it is realisation
of the prayer, which the ritual represents.
The Veda is known as Chhandas also. This name means pleasant,
joyous. It is also associated with the kindred meaningsstrong, vital,
shielded. Since all the attributes and characteristics can be predicated
of the Vedas, the name referred to above is very appropriate. The
sacred ceremonies and rituals which the Vedas expound confer joy
not only on the participants but on the entire world and even on
worlds beyond. The Supreme Lord who is the source of Bliss, is
known in the scriptural texts as Yajnaanga (having the Vedic ritual as
His Limbs), Yajna-vahana (using the Vedic ritual as His Vehicle).
When Godhead assumes Form the first manifestation is
Hiranyagarbha (the Golden Womb). This too is embodied Bliss,
having as vehicle the Bird with wings of Beauty, or Garuda. The
Supreme Lord is also known as Vrsha-ratha, He whose chariot is the
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Bull, the symbol of Dharma (Righteousness). This is the reason why

in temples we find the bird Garuda carved or kept as an idol before
the shrine of Vishnu and the figure of the Bull or its idol placed
before shrines of Shiva.
Chha or Chhaadana has as its root meaning another important aspect
of the Vedasshielding, fostering or promoting, promoting the
welfare, the ultimate liberation of humans engaged in the unceasing
round of worldly affairs.
Humans are ever caught up in activities pursued with the profit
available as the purpose. They have to be moulded as righteous men
and women at the same time. The Tree of Life has to be guarded to
offer them fruits and shade. The Veda has to shield from destruction
the activist doers (Karma lovers) from the evil temptation to court
unrighteousness, and the inquiry-fond thinkers (Jnaana seekers) from
the evil temptation to pursue the pleasure bound senses. Since the
Veda both guides and shields, these verses are called, in totality,
Chhandas. Through their role as armour or shield, they shower Bliss
on all who rely on them. Chhaadanaath chhandaasi. By shielding
they become chhandas.
There is a myth about the Vedic rituals, collectively known as Yajna.
Once, Yajna fled from the gods taking the form of a black antelope.
The gods went in pursuit, but they succeeded only in retrieving its
skin. That skin became the Yajna, the symbol of the rite. The white,
dark and tawny colours on that skin represent the Vedas, Rig, Yajur
and Sama, and it was adored as sacred for this very reason. It was
honoured as symbolising the Triple Knowledge, that is to say,
Mastery of the three Vedas. The skin is used by the officiating priests
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Modes of Worship
and other participants in all Vedic ceremonials in order to invoke the

protecting hymns, called Chhandas. The three colours are believed to
represent the three worlds too, and therefore, he who is seated on the
skin or wears it benefits the three worlds by his Vedic recitations and
oblations.
The master of the ceremonials at the Vedic Yajna is described in the
Vedic scripture as the Foetus in the Womb. As the foetus is safe
and secure, with its fingers clasped and body prostrate enveloped in
the mother, the priest-initiate must be enveloped in the antelope skin
symbolising Mother Veda. To human eyes, it is just a skin but during
Vedic rites, it becomes a shield. This is the reason why, before
wearing it, the initiate prays, addressing it, You are the shield,
Charma, shield me as Charma. Charma since it shields man from
grief, injury, and wrong has come to mean happiness and bliss.
Vishnu, the second of the Trinity, is the embodiment of Bliss. And
Vedic sacrifices confer bliss. Vishnu is praised as Yajna itself (Yajno
vai Vishnuh). The Lord Vishnu is the embodiment of the Triple Veda.
Upasanas
Upasana means the acquisition of the Presence of the Divine, the
achievement of the Bliss of adoration. Vedic tradition sanctions four
paths as legitimate and fruitful to win this achievement. They are
called Sathyavathi, Angavathi, Anyavathi and Nidhanavathi. We have
considered these in some detail in the earlier chapter.
These four paths (Sathyavathi, Angavathi, Anyavathi and
Nidhanavathi) are each one progressively more commendable than
the previous ones, as far as simplicity and practicability are
concerned. They award, in the end, Oneness with the Universal Will.
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Of the various other Upasanas or sadhanas which are mentioned in

the sacred texts and practised by seekers, Pratheekopasana (Idol
Adoration) or Prathiroopopasana (Image Adoration) is included
under Angavathi Upasana Sarvathah paani paadam thath,
sarvathokshi Siro mukham(Everywhere His Hands and Feet,
everywhere Head and Face). The Lord (Madhava) has His Hands
everywhere, for He is in all. He sees through all the eyes. He thinks,
plans and resolves in all heads. He eats through all mouths, hears
through every ear. Through one Form, you can adore Him as all
Forms.
This is the highest idealHe is latent in all beings. He operates
unseen in and through all. This is the Prathiroopaupasana,
worshipping Him as present in each. There are sundry other Upasanas
(steady worship) too mentioned in the texts:
Bhanopasana
Ascribing to the Lord the highest splendour, the deepest compassion,
the most potent power, etc. and worshipping Him as such.
Geethopasana
Adoring Him as the Master and Preceptor who teaches the Gita and
reveals the Way. The epic Mahabharatha is revered as a Veda, the
fifth one. It sets out the code of morality that man must adhere to for
realising his goal, both here and hereafter. It is an inexhaustible
treasure chest of guidelines for righteous living and spiritual uplift.
Here, the Lord can be seen on the theatrical stage of Dharmakshetra
(Field of Dharma), with all the equipments and roles, the plots and
counter-plots, the denouements and devices, for the Cosmic Play He
is enacting in His own marvellous way. That play is the epic, the
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Modes of Worship
Mahabharata. In this play, the actors and actresses, the dialogues and
texts, the cues and songs, have been assembled by Him. He is the
cast, the director, the audienceall. It is Madhava who manifests
Himself and manipulates in everything and being. On one side,
boundless material strength urged on by unrighteous greed, and on
the other, the apparently limited strength of the Atman, the everrighteous.
In the Cosmic Confrontation and conflict between these two forces,
the Lord stands forth as the arbiter, the supreme embodiment of the
victory of Right over Might. This is the ultimate ambrosia available in
the Mahabharatathe Bhagavad Gita, the Song of Divine Triumph.
The core lesson which the epic is bent on teaching is contained in the
Gitathe seeker surrendering, with the words, Karishye vachanam
thava (Your word shall be obeyed) and the Lord admonishing the
seeker, Swadharme nidhanam sreyah (In fulfilling the duty
assigned to you lies your safety and prosperity.) All work should be
tested on this criterion.
The path of dedication to the Will of God (Bhakti) should not be
discarded, for it can lead you to all-round delight and bliss. Instead, if
one closes his eyes and instils into himself the conceit that He is
Brahmam, he will miss the joy and become a victim of anxiety. When
you pound husk you cannot expect rice grains to result, can you? And
Krishna is no other than the very Brahmam!
Adwaithopasana
The body of the cow has milk in it. The milk has ghee in it. But the
ghee cannot be a source of strength to one. The milk has to be drawn,
yeast added to curdle it, butter has to be churned out and clarified to
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produce the ghee which, when consumed by one can give one
strength. So too, though God is omnipresent and omnimotivating, He
has to be discovered and cognised in order to realise Bliss,
Awareness. Like oil in mustard, butter in yoghurt, like water inside
the earth, like fire in timber, God is present but not patent in
everything. God is in the human body and in the human mind. To
become aware of Him there, spiritual effort is necessary. When that is
undertaken, the unity of both can be realised. One will not thereafter
experience two or difference. The awareness of the one without a
second is Liberation, release from bondage.
Visishtadwaitha (qualified Monism)
Ramanuja considered the problem whether the God whom one seeks
to worship and realise as real must be conceived as being apart from
oneself, or whether God can be conceived as in oneself. His answer
is: Life is the soul of the body. God is the soul of Life. God is the
grantor, the force, the sustainer. Seek Him in that spirit. The Supreme
Sovereign Purusha in whom all the elements reside and who is the
indweller and inner motivator of all Creation, can be known and
experienced only by winning Grace through surrender. Understand
well His transcendence and immanence, and realising ones
deficiencies, surrender the ego in order to partake of His Glory. The
mental attitude of the seeker should be Thwam eva sarvam, mama
deva deva. (Thou alone art all, Oh my God of Gods. You are the
urge, you are the path, you are the goal.) The spiritual effort must be
one-pointed, unwavering, untiring.
Dwaithopasana (Dualism)
The dualistic outlook on the relationship between God and the
individual is that of husband and wife. Vishnu, the Lord, the ever-free
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ever-full, has to be adored as the wife adores the husband. Among

such sadhakas, Chaithanya is most noteworthy. He established a
distinct Chaithanyopasana itself. Without the anguished yearning for
the Feet of Lord Krishna liberation cannot be gained. Why? Even
purification of ones intelligence is not possible without that yearning.
This is the assertion of Chaithanya. He declares that sages and others
capable of being immersed in inner bliss can enjoy the ecstasy of the
supreme consciousness through the contemplation of the auspicious,
restorative and cleansing attributes of the Lord, Sri Hari. No text or
scripture is needed for one to realise this bliss. Sunk in the waves of
that Divine ecstasy, the person ignores all the norms of social
behaviour and escapes from all conventions. He sings aloud the
names of Hari, sheds streams of joy, dances in divine delight and
experiences unadulterated genuine bliss. He feels that the Lords Feet
have made every inch of ground holy. Thus they sing the glory of the
Lord fully attuned to Him. This sadhana was emphasised, as the
easiest and most fruitful, by Chaithanya. His foremost goal was to
attain the absence of body consciousness in the flood of ecstasy that
surges from melodious group-singing of the majesty and mercy of the
Lord.
There are a few other forms of worship which merit mention. The
Gowdeyopaasana is one such. Sri Krishna, formulated and
incorporated in the unmanifest Immanence, as Purushotthama and
Radha, formulated and incorporated as unmanifest Universal Energy,
are both visualised, and known as Krishna-Radha or more commonly,
Radha-Krishna. Madhava is another name of Krishna, signifying that
He is the master of Cosmos or Prakriti. So, the name used in this
Upasana or worship is Radha-Madhava. The recitation of this Name
is held by the adherents of this path of worship to be capable of
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leading to the ecstasy that can confer liberation from all forms of
bondage. The Acharyas or founders of this Upasana declare this to be
the attainable goal. The Lord is the very embodiment of the nectar of
delight. Living beings can get immersed in spiritual delight only
when they imbibe that nectar. The Sruthi texts proclaim that those
born in Ananda can live only in and through Ananda. The sacred
name Radha-Madhava is the key, it is said, to the treasure-house of
that precious nectar.
Radha-Madhava is Prakriti-Purusha and this dual category is assumed
to represent the duality of Jivatma and Paramatma, the Individual
Soul and the Universal Soul, the Wave and the Ocean. Worship is
offered to both through that Name. Vallabhacharya proclaimed
Krishnasthu Bhagawan Swayam (Krishna is the Lord Himself).
Attaining Him was explained to be equal to merging in the Universal,
the goal of genuine monists.
Saivopaasana
Saivopaasana is also a notable path. This emphasises the worship of
Shiva as formulated in the Lingam or Symbol. Lingam Sarva
Kaalam. The Infinite Lingam is the symbol of the primal energy
which forms the basic cause of the origin, condition and progress of
the elements that compose the Cosmos. The Lingam is the Form of
Shiva Himself and realising it as such is asserted as the ultimate goal,
liberation.
Virasaivopaasana
advocates the worship of Shiva, the Lord or Easwara, as the one and
only, everywhere and always. The merging of the individual in the
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Modes of Worship
splendour of the Linga or Easwara is the acme of all sadhana, the

achievement of Liberation.
Paasupathopaasana
The individual entity (Jiva) is tied by the bond (paasa) of the qualities
or modalities arising from nature. Pasupathi (Shiva) is worshipped in
order to earn freedom from bondage.
Saakthopaasana
Sarva Deva mayee Devee (Devee is all Gods). The Primeval
Universal Energy, Aadi Paraa Sakthi, is conceived as the matrix of
all forms of Divinity. The Cosmic Urge, the Prakriti, is the cause of
the variety and multiplicity of expression, the manifold forms.
The Maheswara (Supreme Divinity) has this capacity to manifest and
is therefore so named. Maheswara and Parasakthi are two aspects of
the same force. This dualfaceted force motivates the Universe, from
the vast expanse of the sky to the entire earth. The unmanifest
Supreme Person manifests as the Feminine Universal, the Maya, the
Paraa Sakthi. In each individual, it is experienced as knowledge,
strength and activity.
Jainopaasana
(The Marwari [money lenders]) community, in worshipping the Lord,
adopt a Vaishnavite slant. Idols of Vishnu, with the traditional
equipment of the conch, the wheel, the mace and the lotus, are found
in Jain temples). The Jains have as their mantra:
Namo arihanthaanaam
Namo Siddhanaam
Namo ayiriyaanaam
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Namo uvajjhayaanaam
Namo Loye sabba saahoonaam,
meaning:
Salutations to the great heroes (Mahavira) who have
conquered desire, etc.
Salutations to the Siddhas (those equipped with super natural
powers)
Salutations to the great Masters of Spiritual Wisdom
Salutations to the great Teachers who transmit the wisdom
Salutations to the good persons of all lands.
This fivefold adoration helps remove the evil effects of all sinful acts.
Experiencing the meaning of this manthra gives one the sum of
prosperity. The Jains declare that when one merges in this universal
adoration, one is liberated and attains Moksha.
Sikh-upasana
The Preceptor (Guru) who reveals the Atma and makes one conscious
of Its existence as ones reality, has the highest place in this system of
worship. The collection of the teachings of the Gurusreferred to as
Granth Sahebis extolled and revered by the Sikhs. It is derived
from the spring of Bharatiya spiritual traditions. Its ideas form the
very core of Bharatiya cultural traits.
Christ Upasana
Lord Jesus is the Saviour. Man is by nature prone to fall into sin,
knowingly or unknowingly. Jesus shed his heart-blood on the Cross
to free man from sin and cleanse his soul. Follow this Lord and his
teachings contained in the Bible and worship himthis is Christ
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Modes of Worship
Upasana. Sing his glory and adore him through hymns this is the
mode of worship which this Upasana envisages.
Muhammadan-Upasana
Imaamdaaree khaidaa mey ho, Pygambar mey bharosa. Acquire
self-confidence and place all burdens on God. Have implicit faith in
the Power of God every moment of living, recognise it at every
stepthese are the rules for meaningful life. One has to evidence
ones rectitude in the Durbar (palace) of the Lord, when one lays
down his body. So, one has to follow the straight path laid down by
the Lord until the very end. For this, the Holy Koran is the guide. It
has to be revered and observed down to the very letter. This is the
spiritual instruction to be observed in this Upasana.
Allaho Akbar; La Illah Ill Allah. This is the sacred formula of
Islam. It signifies that God is the supermost sovereign, Allah is the
undisputed unexcelled Ruler of Creation. He alone is worthy of
worship. In the Bhagavad Gita, Lord Krishna says, There is nothing
higher than Me. The Koran formula says the same. The
Muhammadan Upasana too is a Form of the same spiritual practice,
based on the same Truth.
All these Upasanas reveal that, since man initiated his age-long
inquiry into his own truth, he has accumulated, especially in Bharath,
a vast spiritual treasure which can save him from sorrow and
bondage. The treasure is so vast and so deep that it has survived the
passage of centuries as vast and as deep as ever it was, unaffected by
the emergence of different modes or the influx of other forms of
worship. Besides, the spiritual wisdom of India is today a triumphant
beacon, shining in One resplendent flame in the thickening darkness,
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illumining all lands, encompassing all races and enchanting all

mankind.
There is no fortune more splendid than being born on this sacred land,
Bharat, repository of this magnificent and beneficent culture, which
can save the world. Becoming aware of this blessing is, indeed, a
spring of immeasurable Ananda. (SSVahini, pp. 233-250)
Any person who has an attachment to this human body cannot easily
understand the unmanifested God. The human form of ones own
body will always be wanting to perceive God in a manifested form,
preferably resembling his own. We generally get the opportunity to
recognise the unmanifested aspect of God only through a manifested
form. Bhagavatha gives you the sacred opportunity by which you can
understand the unmanifested God. The purpose of Bhagavatha is to
teach us the sanctity of the inner Atma. In order that we may have
some vision of the inner Atma, Bhagavatha has been teaching us
Upasanas in the form of three steps. These are Vishnu Upasana,
Vasudeva Upasana and Narayana Upasana.
Vishnu Upasana
The first oneVishnu Upasanarecognises God in all people who
have a form and a name. This aspect has been described to us as the
Swarupa of virat in Bhagavad Gita. It has been referred to as the
Viswarupa Darshana or the manifestation of God in the form of
creation. The meaning of this was also taught by Bhishma to
Dharmaraja when the former was lying on the bed of arrows. The
Bhagavatha demonstrates that the entire creation is in fact an aspect
of Vishnu. Bhagavatha tells us that Vishnu is present in all forms of
creation, at all times and in all places. We may say that this path is an
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Modes of Worship
easy path to follow for ordinary human beings. Since God is present
in all living forms, it enables us to regard every human being as some
form of God.
Vasudeva Upasana
The second step is the Upasana of Vasudeva. In this, we have to
experience God, not only in all human beings, but in all our actions
and work. Here, we should make an attempt to recognise the aspect of
God in all our actions connected with all things which have a name
and a form. This is not such an easy path, because human beings are
filled with qualities like lust, anger, jealousy and hatred and they also
have attachments.
These qualities are such that they will not enable one to think of God.
When we see an individual doing bad things, not only will we regard
that individual as a bad individual but there is also a chance of bad
ideas coming into ourselves. Under those circumstances, it becomes
very difficult to accept such an individual and the act that he performs
as sacred or divine.
In order that we may not give room to such unsacred situations, we
will have to develop the aspect of divinity in us. Just as a human
being coiled up by a python struggles to get his hands and legs free,
so also a human being caught up in qualities like anger, lust, greed
and hatred has to struggle to think of God and recognise divinity in all
that he sees. Thus the Vasudeva Upasana is a difficult matter to
follow.
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Narayana Upasana
The third step is the Narayana Upasana. This step not only enables
you to experience divinity in the action as well as the form of
individuals, but will also enable you to see the oneness of all creation.
This will lead you to get the experience of Atma. It will enable you to
establish the unity that is present in all creation, through the
recognition of the aspect of Atma.
This will enable you to accept that there is no difference between
different forms of divinity. There are three great individuals in
Bhagavatha, who symbolise these three types of Upasana.
King Parikshit, a Rajarishi, symbolises the first kind of Upasana.
Sringi a great Thapasvi belongs to the second category of Upasana.
Sami, the famous Brahmarishi represents the third type of Upasana.
The totality of the experience of Sami, Sringi and Parikshit is the
essence of Bhagavatha. These three types are truly the forms of the
three gunasSathwa, Raja and Thamas gunas.
Upavasa and Upasana
There is a practice in our country of undertaking Upavasa (Fast
Being in the constant presence of God) in the name of God. To get at
the significance of this, we have to understand the difference between
Upasana and Upavasa. (SSB 1973, p. 266)
Upa means close and vasa means residence and Upavasa simply
means that when you are close to God, all your bad qualities will be
removed and you will attain good qualities. (SSB 1974 Part II, p. 69)
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Modes of Worship
Upavasa is to live close by. Upasana is to sit close by. We do not feel
the heat when we are sitting near an air-conditioner. Likewise in
winter if we sit near a heater, we get the benefit of warmth. We do
Upavasa because we want to go close to God and stay near Him.
What is the benefit of going close to God? The benefit is that the
sath-chith-ananda of God will come to us and the bad qualities in us
will go away. This is how we should understand the meaning of
Upavasa. It is our attempt to go close to God but in practice we have
reduced this to eating half a dozen chapattis, a dozen plantains and
drinking a pint of milk after refraining from eating rice. Is there any
meaning in this kind of Upavasa? Often, in this manner, we are not
comprehending the correct meaning of our sacred culture. To some
extent, we are therefore disappointed at the results which our
sadhanas and practices bring us. (SSB 1973, pp. 266-267)
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Some sayings on Bhakti

(Devotion)
Bhakti is service to Hrishikesa. It has been said, Service to God has
been described as Bhakti.
Bhakti indicates that man needs, in addition to the four Purusharthas
(the objects of life Dharma, Artha, Kama and Moksha) a fifth
object, devotion to God. Adi Shankara characterised this devotion as
the mark of jnaana. There is no need to bemoan the fact that one has
not been able to perform the prescribed rites or forms of worship.
Parma Bhakti (Supreme devotion to the Divine) encompasses
within itself all meritorious qualities. (SSS Vol.19, pp. 2-3)
Purusharthas
Artha (wealth) is one of the Purusharthaslegitimate objects of
human endeavour. The four purusharthas are: dharma, artha, Kama
and moksha. They have been listed so, in that order, on purpose.
Dharma (righteousness) has to direct and control the process of
earning wealth (artha) and Moksha (liberation is to be the regulating
factor of desire (kama). All artha accruing from sources tainted by
adharma (vice) is to be treated with contempt as unworthy of man.
All desires that do not subserve the one supreme need for liberation
are to be given up as beneath the dignity of man. So, the Adhyathmic
(spiritual) basis of dharma and moksha has to be the root of both artha
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Some Sayings on Bhakti (Devotion)
and kama. Without it, earning degenerates into plundering; desire

degenerates into death. (SSS Vol.6, pp. 135-136)
Rama, Lakshmana, Bharatha and Satrughna can be identified with the
four purusharthas: dharma, artha, karma and moksha. Ramachandra
has been looking at these purusharthas as distinct ones. He took
dharma as the base, moksha as the destination which we have to
reach. When we have a ladder and when want to climb to the top
using the ladder, the ladder rests on the ground as the base. The
ladder has also got a destination which we have to reach. The ladder
rests on the ground of dharma and attempts to reach the top mansion
which is moksha. In between there are two steps the steps of artha and
kama. These steps, artha and kama are to be jointed either on one
hand with dharma on the other hand with moksha. If one is to
expound it in a simple way, one can say dharma and artha join up and
constitute one part and kama and moksha join up and constitute
second part. When dharma and artha are put together, we see that by
dharmic life, one may acquire wealth or artha or you have an
aspiration to acquire wealth for the sake of dharma. Do not have
kama towards the world. Do not desire to enjoy the world but have
kama or the desire for moksha. All your earnings and acquisitions
should be related to dharma and your desires to moksha. (SSB 1977,
pp. 51-52)
The sage Narada declared: Prema amrithasya svaruupah (Love is
the embodiment of ambrosia). In the mundane world, man considers
the four Purusharthas (the four goals of life) as the means to Moksha
(Liberation). This is not correct. Dharma (Righteousness), Artha
(Material Wealth), Kama (the Satisfaction of Desire) and Moksha
(Liberation), which are considered the four aims of human existence,
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are not all. There is a fifth aim for mankind, which transcends even
Moksha (Liberation). This is Parama-prema (Supreme Love). This
Love Principle is Divine. (SSS Vol.28, p. 9)
Spiritual Discipline
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. (D3
Vol.3, p. 82)
Those who follow the Nine-fold Path are two kinds.
(1) The followers of the Hard Path.
(2) The followers of the Safe and Easy Path.
These are sometimes referred to as (1) Bhakti and (2) Prapatti. That
is to say, the practice of the Makatakisora or the young of the monkey
is Bhakti and practice of the Markatakisora or the young of the cat is
Prapatti.
Devotion has to be un-intermittent, uninterrupted, like the flow of oil
from one vessel to another. Though the two kinds are basically the
same, the practices are different. Without Prema nothing can be
acquired in this world. It is only when there is Prema the Anuraga or
Attachment, in its turn, produces the desire to protect and guard. In
both the above kinds, Prema is equal, no doubt but, in actual
manifestation, there is difference. In the Markatakisora Marg, the
child has to rely on its own strength to protect itself, wherever the
Mother might jump about, it has to attach itself fast to the mothers
belly and should not release its hold, even if pulled apart? So, the
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Bhakta too has to stand the test at the hands of the Lord. And hold on
to the Lords name at all times and under all conditions, tirelessly,
without the slightest trace of dislike of disgust, bearing the ridicule
and the criticism of the world and conquering the feelings of shame
and defeat. The example of this type of Bhakti is that first among
devotees, Prahlada.
The Prapatti Marg is not of this type: it is like the way of the kitten,
the Marjalakisora, Sarvabhara Samarpitha attitude. As the kitten
simply continues mewing in one place, placing all its burdens on the
mother-cat, the devotee puts complete trust on the Lord. The mothercat holds the kitten in its mouth and removes it to more elevated
places or transports it safely through even very narrow passages. So
too the devotee places all his burden in the Lord and surrenders fully
to His will. Lakshmana is the witness of this Path.
The discipline of Prapatti is much superior to the discipline of Bhakti.
The characteristic of Prapatti is complete self-surrender, in all
aspects. To serve Sri Rama, Lakshmana renounced all obstacles in his
path, like wealth, wife, mother, home even sleep and food. And, this,
He felt that Sri Rama was his all, his happiness and joy, that He
would grant him everything that he needed and that his lifes purpose
was only to follow Him and serve Him, and surrender his will to Him.
So, if all burdens are placed on Him, and if He is followed ceaselessly
and unforgettingly, He will certainly provide everything. This is the
nature of the Prapatti type of devotion. (Prema Vahini, 1975, pp. 5455)
Devotion should not be confined to the four walls of the shrine-room;
or to the few minutes you perform Dhyana. It is a full time Sadhana.
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Your devotion has to be expressed as worship of every one, as a

living embodiment of Divinity. See God in everyone, even in person
whom you regard as your enemies. Practise that broad inclusive type
of Love. Devotion is like the head; Duty is the trunk; Discipline is the
Feet. Let Devotion be linked with Duty and lead by Discipline then
success is certain. (SSS Vol.7, pp. 158-159)
Bhakti will force the Lord to give you, Himself as the Gift.
The Coronation Ceremony and the celebrations were all over; the
presentation of gifts to all important people was over. Then, Sita
remembered that Maruthi had been forgotten. There was no one in the
Hall except Rama, Sita and Maruthi. Rama wondered what to give
him; He suggested to Sita that the gem-set ring that Janaka gave him
on the occasion of the marriage would be best gift, because as He
said, Your father gave this to me, on the day he gave you to me; this
Maruthi gave you to me, a second time. So, I shall give him this.
Maruthi did not seem to be quite happy when the ring was placed in
his hand. Evidently, he did not appreciate the gift because it was not
given in full sight of all; when all were given, he was neglected! But
Maruthi placed near his ear, as if he sought to know what sound
emanated from it; be bit it with his teeth; tried to peer into its
structure,
Rama asked him why, and Sita was also anxious to know, Maruthi
said, I am finding out whether it has the Ramanama which I want to
the exclusion of everything else. Then, Rama embraced him and
said, Maruthi! What other gift can I give you? I shall you Myself as
the gift. Accept Me! So, that is why he was neglected, at the time
every one else was awarded gifts! That is why wherever Maruthi is,
there, Rama is bound to be; wherever Rama is, there Maruthi
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invariably present. The Name is so valuable for the Bhakta. It

persuades the Form to bend and bless. (SSS Vol.3, p. 16)
Bhakti alone confers the supreme good;
Bhakti alone destroys the disease of worldly existence;
Bhakti alone fosters yearning for the Supreme;
Bhakti alone leads to final liberation.
For the realisation of the Supreme Bhakti (devotion) is the royal road.
The Lords name has been offered to man to escape from the cycle,
birth and death and the diseases incidental to human life. (SSS
Vol.30, p. 200)
Bhakti knows no caste;

Bhakti saves all, ennobles all. Castes have no superiority or inferiority
according to the Vedas; a sugar doll is all sugar; The Purushasuktha
speaks of the four castes having come from four parts of His Body.
The meaning is that all are equally high-born and equally important.
(SSS Vol.2, p. 263)
Two classes of Bhakti

In Bhakti, there are two classes, Sahaja Bhakti and Visesha Bhakti.
Sahaja Bhakti is satisfied with worship, bhajan, naamasmarnam,
vrata, pilgrimage etc. Visesha Bhakti craves for purity of character,
suppression of impulses, practice of Daya, Prema, Santi, Ahimsa etc.,
and inquiry into the why and wherefore of man. (SSS Vol.5, pp. 298299)
The Bhakti or Devotion of the Jnani is what is termed Sahaja Bhakti,
direct Bhakti. The Bhakti of others can be called Gouna - Bhakti or
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derived Bhakti, indirect Bhakti. The Jnani cognises the Lord as his
own Atma; Bhakti is anurakthi, attachment towards or affection upon
God. `Poojyaeshvanuraago Bhakti'; it is said: affection towards the
revered is Bhakti; said Krishna. (GV, p. 121)
There are three types of devotion

The vihanga method, where like a bird swooping down the ripe fruit
on the tree, the Bhakta is too impatience and by the very impatience
he exhibits, he loses the fruit which falls from his hold; the markata
method where like a monkey which pulls towards it one fruit after
another and by sheer unsteadiness is not able to decide which fruit it
wants, the Bhakta too hesitates and changes his aim much too often
and thus loses all chances of success and the pipeelika method where
like the ant which slowly but steadily proceeds towards the
sweetness, the devotee also moves direct, with undivided attention
towards Lord and wins His Grace. (SSS Vol.1, p. 17)
Some sayings on Bhakti

Shankara characterises Bhakti differently, in Shivananda Lahiri. Like
the piece of iron that is drawn towards the magnet, the Jivi is drawn
towards the Lord and it attaches itself firmly to the Lord. Ramanuja
explained that Bhakti as well as Dhyana done through Prema is
essentially the same. (Prema Vahini, p. 19)
Bhakti does not consist of having a photo for worship and giving it
arati every day or shouting Baba, Baba. True Bhakti means that there
must be a transformation in your behaviour. God is within you,
around you and in you. He is omnipresent. Recognising this truth, you
166
must arrive at the result that you and God are one. This is the truth
that you must realise. (SSB 1978, p. 202)
Bhakti leads man on the wisdom arising from the realization of the
Unity called God. Devotion grows into wisdom, Bhakti grows into
Jnaana, just as childhood grows into old age and gets fruition there.
Bhakti reveals to you that God is in every one; so, the Love that
surges in your heart towards God must flow towards all, for, all are
embodiments of the self-same Divine. (SSS Vol.10, p. 109)
When you have freed yourselves of ViBhakti, Bhakti manifests.
ViBhakti means separation, division, position, multifariousness.
Bhakti means love of God. You cannot love God without loving the
living and non-living. (Lov God, p. 236)
God is won, neither by Nada (Melody) nor by Veda (knowledge), but
by Bhakti (Devotion, Dedication). (SSS Vol.7, p. 246)
Bhakti is the complete identification of one's mental activities with
those of the ideal on which the attachment is centred (GV, p. 151)
Bhakti must soften the mind and keep it receptive to the higher
emotions, the purifying impulses. (SSS Vol.4, p. 2)
Bhakti is a word that is used only with reference to love as directed to
the Lord. (GV, p. 203)
Allow the Love to flow single pointedly to the ocean of the Lord's
Grace; this is the Sadhana called Bhakti. (GV, p. 203)
167
Bhakti is really unswerving loyalty to God who is with a form, and

attribute and a name. You can grasp with the reason that you are
endowed with only concrete name-form-attribute-full things. So, God
has to appear before you with form, Sakara Saguna, Swarupa, so that
you can love Him and serve Him and follow Him and get liberated by
Him. (SSS Vol.4, p. 103)
God is more than a billion Suns but, if you are away from Him, you
cannot have either the Warmth or the Light. Of course, with God it is
not special distance that counts; one has to endear himself to God.
That is the process of Bhakti. (SSS Vol.8, p. 90)
Bhakti leads to Shakti and Shakti will grant Yukthi. The Yukthi will
help you to fix your rakthi or attachment on the proper objects and
your Bhakti thus promoted finally results in Mukti. (SSS Vol.1, p. 66)
Bhakti is the state of mind, in which one has no separate existence
apart from God. The Bhakta's very breath is God, for God; his
thoughts are of God; his words are uttered by God, about God.
(Sens.SS, p. 75)
Devotion is that free mobile flow of love of God. (CWBSSB, p. 88)
Devotion is as fire. Fire will melt iron. God is moved by devotion.
(CWBSSB, p. 88)
Devotion is complete surrender. Grace is won by Sadhana and Sathseela, Discipline and Virtue. (SSS Vol.8, p. 3)
Devotion to God is the only path to salvation. For the sorrows of birth
and death, which accompany you in this world, God's name is the
only solution. (SSB 1978, p. 194)
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We can describe devotion as the promotion of a sacred mind in a

selfless manner, in the thought of God. The path of devotion will take
along your mind, body and action towards God. As the river flows
into the ocean, the river of your life should flow into the ocean of
God. Human nature should have this as the sacred objective. Truly,
having attained human birth, if we are unable to take ourselves
towards God, it is useless attaining this birth. (SSB 1978, p. 194)
Devotion without humanity, patriotism without morality will be of no
use and bring harm to the community. (SSB 1979, p. 36)
Devotion to the Divine will give you Bliss, and Prosperity and Peace.
It cannot inflict pain, perturbation or personal anxiety. It fosters Love
and brings all together as one band of brothers. (SSS Vol.9, p. 113)
Devotion to the lord is only a form of discipline to reach the Goal.
Karma which pleases the Lord is superior to the karma which fulfils
the yearning of the devotee. If all acts are felt as the Lord's, they will
not be tarnished by egoism or the taint of "mine". (GV, pp. 198-199)
True devotion must not get dispirited nor elated or satisfied with
lesser gains. It must fight against failure, loss, calumny, calamity,
ridicule, and against egoism and pride, impatience and cowardice.
(SSS Vol.4, p. 266)
Devotion is not a uniform to be worn on certain days when you gather
for worship and then be laid aside when the service is over. It must
mean the promotion of an attitude that is ever present. It is the
sustenance of the heart, just as food is sustenance for the body.
(Golden Age, p. 29)
169
Devotion is something sweet, soothing, refreshing and restoring. It

must confer patience and fortitude. (SSS Vol.2, p. 15)
Devotion is the expression of love. The emotion which is called love
emanates from the Atma. Love is synonymous with Atma. Love has
nothing at all to do with worldly feelings and secular things. Love,
which is just another word for devotion, is the very name of Atman.
This principle of love emanating from the core of the heart, must
saturate every action, word and thought. This will happen when you
think that everything you do, say or think is for the satisfaction of the
Lord, alone. (DBG, p. 7)
For a true devotee there should be no evil traits such as hatred,
jealousy, anger and cravings. These are the main obstacles to
devotion, which enter your being. You must develop a sense of unity
with everyone. If you develop hatred towards anyone, you will be
hating the very Lord whom you worship, it is on account of your ego
and puffed-up power that you take action against another, in the
course of which, hatred, jealousy and anger arise. Therefore, the
primary warning given in the Bhagavad Gita is "Adveshta Sarva
Bhutanam", which means; show no hatred towards any being. (DBG,
p. 17)
Devotion bestows the highest benefits. Devotion alone is the means
of Realisation. Devotion alone confers Supreme Peace. Devotion is
the panacea for all ills. There is no Veda or Shastra superior to
devotion. Divine love encompasses all sacred acts. To achieve
oneness with the Divine, one will have to be prepared to sacrifice
everything. (SS Oct '88, p. 284)
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Devotion is the royal road to attain wisdom, in truth; it is the only

path to the highest spiritual knowledge, The Lord proclaimed in the
twelfth chapter of Gita. "The one who is devoted to Me is dear to
Me." What is devotion? It is the steady flow of love towards the Lord.
When love flows towards transient things it is not devotion, it is only
a form of attachment. But when love flows towards permanent entity
then it becomes devotion. Devotion starts with the attitude that you
are the servant of the Lord, Daasoham.
Later, you progress to the stage where you identify directly with the
Lord, and then you declare "Soham", "I am He. The Lord and I are
one". In fact devotion can take two principal forms. One is the type of
devotion which refers to the various worshipful activities and rituals
engaged in by devotees, such as the traditional practice of
worshipping the Lord with sixteen types of offerings10, visiting
various spiritual centres on pilgrimage, taking baths in holy rivers and
so on. These are examples of the ordinary type of devotion. There is a
much higher form of devotion, what can really be termed true
devotion, which is associated with developing a flawless character
and being constantly immersed in total love for the Lord. That is
ParaBhakti, the transcendental devotion.
10
Man worships portraits or idols of God in all the sixteen forms of reverential
homage. Preliminary concentration (dhyanam), invocation (aavaahanam),
offering seat (asanam), washing feet (paadhyam), offering hospitality
(arghyam), ablution (snaanam), offering vestments (vastram), sacred threadwear (yajnopaveetham), sandal paste (chandanam), flowers (pushpam),
incense (dhoopam), lamp (deepam), food (naivedhyam), paan (thaamboolam),
camphor flame waving (neeraanjanam), circumambulation and prostration
(pradakshina namaskaram).
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There is a clear distinction, therefore, between Bhakti, the ordinary

devotion, and ParaBhakti, the supreme devotion. Ordinary devotion
uses the things of the phenomenal, world to worship the Lord, such as
flowers and leaves, for example. Where have these things come from?
Have you created these flowers? No, they have all been created by the
Lord Where, then, is the sacrifice in offering to the Lord things which
He Himself has created? Such offerings can only be considered a very
ordinary type of devotion. But to offer to the Lord the sacred flowers
of your heart, which are not related to the world, and to offer these in
loving worship to the one who is seated in your heart, that is
ParaBhakti, the highest devotion. That is the devotion you should
aspire for. (DBG, p. 47)
Do karma based on jnaana, the jnaana that all is One. Let the karma
be suffused with Bhakti; that is to say, humility, prema, karuna and
ahimsa (love, compassion, non-violence). Let Bhakti be filled with
jnaana; otherwise, it will be as light as a balloon, which drifts along
any current of air, or gust of wind. Mere jnaana will make the heart
dry; Bhakti makes it soft with sympathy and karma gives the hands
something to do, something which will sanctify every one of the
minutes that have fallen to your lot to live here.
This is why Bhakti is referred to as upaasana, dwelling near, feeling
the Presence, and sharing the sweetness of Divinity. The yearning for
upaasana prompts you to go on pilgrimages, to construct and
renovate temples, to consecrate images. The sixteen items of
Upachaara (honouring) with which the Lord is worshipped satisfy
the mind which craves for personal contact with the Supreme. All this
is karma of a high order; they lead to Jnaana. First, you start with the
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idea, "I am in the Light;" then the feeling "the light is in me" becomes
established. This leads to the conviction, "I am the Light." That is the
supreme wisdom. (SSS Vol.3), 7-7-.1963
"Samathvam Yogam uchyathe" (equal-mindedness, equanimity, sense
of balance, unaffectedness is what yoga means). We can distinguish
five fields in the attainment of this Samathvam (equal-mindedness).
(SSS Vol.18), 7-9-1985.
Having regard to the environment in which the ordinary man is
placed and to his duties, both secular and spiritual, samathva has been
found applicable in five different ways. We, accordingly, cognise
samathva in relation to prakruthi or nature, samaja or society, jnana
or knowledge, karma or action, and upasana or worship.
Bhakti samathva (equanimity in devotion) consists in the realisation
of the truth that Easwara pervades the entire universe and that He is
everything, the refuge for all. Twameva sarvam mama deva deva is
the cry of the person endowed with equanimity in devotion.
It is only when his Bhakti (devotion) is constant, enduring and
unwavering that the devotee can attain Bhakti samathva. The flow of
love for God should always remain the same and be steady. Krishna
declared in the Bhagavad Gita:
Ananyaschintayantomaam yejanah paryupasate
Tesham nityabhiyuktanaam yogakshemam
vahamyaham.
I shall look after the material welfare and the
spiritual well-being of those who worship Me through
one-pointed devotion and are ever attached to Me.
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True Bhakti means that there must be a transformation in your

behaviour. God is within you, around you and in you. He is
omnipresent. Recognising this truth, you must arrive at the result that
you and God are one. This is the truth that you must realise. (SSB
1978, 1978)
By dhyana you develop jnaana (spiritual wisdom) and by japam
(recitation of God's Name) you develop bhakti (devotion) and by
both, you cleanse your heart of the canker of ego. (SSS Vol.11), 5-11971
Beginning with the path of action, progressing towards the Bhakti
Maarga (path of devotion), one should ultimately achieve-Kaivalya
(Self-realisation) by the Jnaana Maarga (the Path of Wisdom).
"Jnaanaath eva thu Kaivalyam" (Realisation is only through
Wisdom), declares the scripture.
The entire life should not be spent on only worldly duties. One must
progress spiritually from stage to stage. Karma-Upaasana-Jnaanam
(Action-Devotion-Wisdom)--these are the three steps in SelfRealisation. (SSS Vol.29), 3-10-1996
God does not need anything from a devotee except devotion and
complete surrender. He expects from him sacred body, sacred words,
sacred vision and selfless actions. When devotee offers these things,
God gives Himself to that devotee. Mans body, mind and actions
should always be pure, so that God is attracted towards him. (SS Oct
'05, p. 289)
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I give no other Mantra than this Universal Panchashari.. Make this

your sheetanchor. If you go on reciting it, thinking over it, acting up
to it, and conveying it to others, immersing yourself in the bliss of this
experience, you will be making the greatest contribution to the welfare
of the world.
God is here, there and everywhere;
Though no eye has seen, He is everywhere;
To save the world from blinding night,
He waves two lamps in space the Sun and the Moon;
He stays the millions of twinkling stars on the firmament,
Lest they clash and crash;
He holds aloft the vast blue dome up above,
With neither a prop nor a pillar;
He rotates the axle less globe silently and smoothly
With never a jolt or a jar;
He lovingly fans soft, soothing breeze,
With never a demand for wages;
He has chained the feet of the reckless raging seas,
Lest they rush on land in ruinous haste;
Though no eye has seen, He is everywhere;
And what else does He do?
From behind the curtain,
The Divine operator pulls the stings;
Lo! The puppets dance to the tune He wills.
(NNSG Vol.7, pp. 87-88)
- Bhagawan Sri Sathya Sai Baba
Verily Man Is God

Only he is truly a man
Who knows that by which
Everything else is known,
And without knowing which
All else is not worth knowing,
He is the knower of Supreme Truth.
(SSS Vol.26, p. 181)
O foolish man, why do you seek God outside
like the ignorant musk deer?
Like the fragrance in a flower,
God is right inside you,
if you look with insight.
God is in many; nay, man himself is God.
But strangely and foolishly man searches
for God in the outside world.
However just like the ash that
covers the fire on the charcoal,
Desire and hatred envelop this divinity in man.
Even as the fire is revealed
when the ash is blown off,
The Atma will reveal itself to man
when he gets rid of desire and hatred. (SSS Vol.26, p. 219)
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Verily Man is God
What is so unique about human birth?

Deho Devalaya Prokto,
Jeevo Deva Sanathana
Body is the temple and the In-dweller is God. (SSS Vol.32 Part II, p.
205)
God and His Word are inextricably interrelated. The devotion of an
individual is open to suspicion if he has love for God but does not pay
heed to His Word. Desire for God but neglect of His Injunctions
cannot be the true characteristic of devotion. It would be impossible,
indeed, to achieve anything in this world without faith in the
Almighty. The benefit we derive from our faith is proportionate to its
intensity.
God is the aggregate of all individual jivas; Virata Swarupa (Cosmic
Form), that of all individual bodies; and Hiranyagarbha (Cosmic
Mind), that of all individual minds. Thus, God and man are
essentially identical. Individuals who have recognised such great
truths and divinity of man find statements that God does not exist,
ridiculous. Only foolish people who do not recognise the significance
of these profound verities disbelieve in God.
Today, people are trying to forget the Effulgent Form of Pure Divine
Consciousness which permeates the entire creation and forms its
basis. In trying to deny God, who is the basis for the universe, man is
denying his own existence. The intimate relationship that exists
between God and the jiva is indescribable.
(SSB 1979, p. 42)
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The Universe is visible to the naked eye. It consists of mobile and

immobile objects called Prapancha, because it is a manifestation of
the Pancha bhutas (five elements). There is no world without five
elements. They are the very forms of the Divine. That is why people
reverentially refer to the five elements, namely, earth, water, air, fire
and ether, as Bhudevi, Gangadevi, Vayudeva, Agnideva and Sabda
Brahman, respectively. It is on this basis that Divinity is extolled as
Sabda Brahmamayi, Characharamahi, Jyothirmayi, Vaangmayi,
Nityanandamayi, Paraatparamayi, Maayamayi, Sreemayi (the
embodiment of sound, mobility and immobility, light, speech, eternal
bliss, supreme majesty, delusion and wealth). These are the attributes
of the five elements, which sustain the world. The five elements are
present in every being. (SSS Vol.34, pp. 269-270)
The Vedas describe divinity as that which does not move but appears
to be moving and that which exists everywhere but cannot be
perceived. Though God is present within, man goes in search of Him
thinking that He is present only in a particular place. It is tantamount
to somebody going in search of his own self elsewhere. Being himself
verily divine, he looks for Him outside. How ignorant man is! He
does not realise that the five elements present in him are the very
forms of Divine. It is foolishness on his part to look for God outside
ignoring his innate divinity. Divinity is present in every being. The
life principle that flows through each and every nerve of the body is
verily divine. The life Principle that sustains our body is Prajnana.
On this basis, it is said, Prajnanam Brahma. The same thing is
reflected in another Mahavakya, Ayam Atma Brahma. It can be
interpreted as I am Atma and Brahma. The third one is Tat Twam
Asi. Tat denotes that which is outside and Twam stands for innate
divinity. It means that the same divinity is present within and without.
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Verily Man is God
Antarbahischa Tatsarvam Vyapya Narayana Sthithaha (That all

pervasive God is present within and without). That which is seen,
heard and experienced outside is nothing but the reflection, resound
and reaction of the inner being. When reality is within, why crave for
its reflection outside? It is sheer madness. Prabhava is the term used
to describe the manifestation of latent divinity.
This also happens to be the name of the first year of the Indian
calendar. Man is the embodiment of time. He is the master of time. In
order to understand his reality, man has to control his mind. Hence, it
is said, master the mind and be a mastermind. The five elements that
are seen outside are present in man. He is the master of the five
elements. You should master the mind; do not become a slave to it.
You all know what happened to Kaikeyi who, being a queen herself,
paid heed to the words of her maidservant Manthara. She lost her
husband and was despised by her own son and earned a bad name for
her. Today you do not find any lady bearing the name Kaikeyi.
Similar will be the fate of those who yield to the vagaries of the mind.
(SSS Vol.34, pp. 271-272)
Look Inward For a Vision of Your Innate Divinity

Man is the embodiment of the five elements. He is their master. They
are highly potent. But man, out of his ignorance, considers himself
very weak and mean. God, who is the embodiment of creation, is
present in microcosm as well as macrocosm. On this basis, the Vedas
declare, Anoraneeyan Mahato Maheeyan (God is subtler than the
subtlest and vaster than the vastest). Such divinity is present in man.
How can man comprehend his innate divinity? It is possible only
when he turns his vision inward. But today mans vision is always
directed to the external world. All that is seen outside is also a
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manifestation of divinity, but man fails to realise this. Pashyannapi

Cha Napashyati Moodho (he is a fool who sees yet does not recognise
the reality). All that man sees and experiences in the world is divine.
But man is not able to understand his divine nature.
God has no distinctions or differences. No one can stipulate dos and
donts for Him. He can do anything, as He is in everything and is
everything. He has no master above Him. If man wants to visualise
God, he will see Him only in the form of a human being far superior
to him in all respects. It is said, Janthunam Narajanma Durlabham
(Out of all the living beings, human birth is the rarest). It is also said,
Daivam Manusha Rupena (God is in the form of man).
So, man should know the nature of a human being to begin with. All
the sacred texts have described God as having human form. It does
not mean that God is confined to a human form. All forms are His.
However, man cannot but visualise God in any form other than a
human being. If a buffalo wants to worship God, it can think of Him
only as another buffalo having a gigantic form. Similarly, a frog
thinks of God as another gigantic frog. God has no differences; He
can assume any form and do anything. He has no trace of selfishness
in Him. Whatever He does is for your own welfare. No one can say
that God has a particular form.
He is present all over. All forms are His. Each form is composed of
five elements. So, develop faith that God is in the form of five
elements. You love your mother because you have faith that she is
your mother. The husband loves his wife because he has faith in her.
Where there is faith, there is love;
Where there is love, there is peace;
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Verily Man is God
Where there is peace, there is truth;

Where there is truth, there is bliss;
Where there is bliss, there is God.
(SSS Vol.34, pp. 269-274)
One can attain divinity only when one has steady faith. First of all,
one should have faith in ones own self. Develop self-confidence,
which will lead to self-satisfaction. When you have self-satisfaction,
you will be prepared for self-sacrifice. Only through self-sacrifice,
can one attain self-realisation. Self-realisation means to realise that
you are everything. Self-confidence is the foundation, selfsatisfaction is the wall, self-sacrifice is the roof and self-realisation is
life. No one can live in a building without roof. Roof cannot be laid
without walls and walls cannot be raised without foundation. So, selfconfidence, self-satisfaction, self-sacrifice are very essential for selfrealisation.
Today man has lost self-confidence. If one loses self-confidence, one
loses everything. Only through self-confidence can one have the
vision of the latent divine effulgence. (SSS Vol.34, pp. 274-275)
All are essentially divine.
Wherever we see the five elements, there is divinity. As man is made
up of five elements, he is verily God. God has no specific form.
People attribute various forms to God. Here we have idol of
Dakshinamurthy. This form is but your own imagination. It is not the
reality. How can you visualise God who is the very form of the
universe?
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The Viswa (universe) is made up of five elements. The human body

also consists of five elements. Hence, it is called Viswa. The Veda
says,
Sahasra Seersha Purusha Sahasraksha Sahasra Pad
(with thousands of heads, thousands of feet and
thousands of eyes, Divinity pervades everything).
It only means that all heads, hands eyes and feet are His. Unable to
understand this truth, man considers himself to be an ordinary human
being and develops attachment to the body. You are human only in
form but divine in spirit. So, have the firm conviction that you are
God. Develop total faith in the teachings of the Mahavakyas. When
you say, this is my handkerchief, you are different from the
handkerchief. Likewise when you say, this is my body, my mind, my
buddhi my chittha, etc., you are different from all these. Then who
are you? Put this question to yourself. These are mere instruments and
you are the master. Once you realise this truth, you will transcend all
these. This plate, tumbler and spoon are made up of silver. Their
names and forms are different, but silver is common to all of them.
Names and forms can be changed but silver remains unchanged.
Likewise, a child becomes a boy, then a man and later on a
grandfather. The form keeps changing but the spirit remains
unchanged. Do not repose your faith in the body, which constantly
changes. Body is like a water bubble; mind is like a mad monkey. Do
not follow the body, do not follow the mind. Follow the conscience.
Conscience is the Atma (Self). Have total faith in the Atma. You are
bound to face problems if you rely on the body, the mind and the
senses. However, so long as you live in this world, you have to
discharge your duties using your body and the mind as instruments.
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Verily Man is God
Also you have to make use of the five elements for your worldly
existence and ultimately you become one with them.
You are the embodiment of Prajnana. It is not worldly or secular
knowledge. This true knowledge is within you. It is not something
that you acquire after you are born. It is with you right from your
birth. This knowledge is with you always and it shows you the right
path. But you have forgotten this truth and consequently, you suffer
from delusion. In this world everything is an illusion, nothing is
permanent. All are passing clouds. Atma alone is true and eternal.
You have to carry on with your lifes sojourn and discharge your
duties keeping in view the eternal Atmic principle. (SSS Vol.34, pp.
275-277)
Limbs Are Instruments, Basis Is the Atma

What is the significance of the Padukas? Head is the most important
part of the body. That is why it is crowned. Such a precious head
cannot go anywhere without the help of the feet. The feet bear the
weight of the head.
Chandrama Manaso jataha Chaksho Suryo Ajayata
(Moon is the presiding deity of the mind and Sun is the
deity presiding over the eyes).
Eyes are very important in the body. Without the Netra (Eyes), you
cannot go through the Sastra (sacred text). Without Drishti (vision)
one cannot see the Srishti (creation). But all these limbs are mere
instruments. The fundamental basis for all this is the Atmic principle.
Man ignores this fundamental basis and attaches importance to the
instruments. As a result, he is subjected to misery. It is the Bhrama
(delusion) that is responsible for Sathya ones misery. So long as one
183
is engulfed in Bhrama, one cannot attain Brahma. The term Brahma

means vastness. Similar is the meaning of the term Vishnu.
So, God symbolises vastness and broad-mindedness. But He appears
narrow-minded to the narrow minded. Yad Bhavam Tad Bhavathi (As
you think, so you become). God is filled with broad feelings. It is not
possible for anybody to comprehend Gods Will.
Unable to understand the Divine Will, people forget the yathartha
(reality) and lead themselves into anartha (difficulties). They are
carried away by padartha (worldly objects) and ignore Parartha
(Divinity). Take Parartha as the fundamental principle. Do not
repose your faith in the physical world. However, you have to play
your role well in this drama of life. You have to discharge your
worldly responsibilities. To that extent, you can keep the world in
your mind. If you have firm faith in God, you will perceive divinity
everywhere, no other thought will enter your mind. Once you
understand the principle of the five elements, you will understand
divinity.
The five elements are the very life principles of man. There can be no
life even if one of the five elements is absent. The air is present in
you, around you and below you, but you neither can see it nor can
catch hold of it. You cannot deny its existence for you cannot survive
without air. It is present in you in the form of breath. So long as there
is breath in you, you are Sivam (auspiciousness); otherwise you
become a Savam (corpse). So, the breath is the very form of Easwara.
Thus, we see that God resides in man in the form of breath and
sustains his life. (SSS Vol.34, pp. 277-279)
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Verily Man is God
God Has No Specific Form

First of all, give up the notion that God has a specific form. All forms
that are attributed to Him are mans own creations and imagination.
God is depicted to be having four hands holding Shankha, Chakra,
Gada and Padma (conch, discus, mace and lotus). If God were really
to be born with four hands, people would certainly put Him in
exhibition. What is the inner meaning of God having these four
insignia?
Shankha represents sound, Chakra denotes the wheel of time. Gada
symbolises power and lotus stands for heart. It is only to make you
understand that God is the master of sound, time, power and heart that
He is depicted to be having these insignia in His hands. Of all forms
of God, human form is very significant. Daivam Manusha Rupena
(God is in the form of human). You should have full faith in this.
Make proper use of your senses. Only then can you become a true
human being. Who is a human being? The proper study of mankind is
man. It means the thoughts, words and deeds would be in harmony
with one another. The unity of thought word and deed is true
humanness.
Tridalam Trigunakaram Trinetramcha Triyayudham;
Trijanma Papa Samharam Eka BilvamSivarpanam.
(Offer the trifoliate Bilva leaf to Lord Siva, the
three-eyed Lord having trident in His hand, which
destroys the sins of three births).
Offer your thought, word and deed to God. Though God is present in
you, with you, around you all the time, you waste a lot of time
looking for Him outside. Do not waste time, for time is God. That is
why God is extolled as Kala Swarupaya Namah, Kalateetaya
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Namah... (God is the embodiment of time, He transcends time...)

When you are in the company of God all the time, why should you
give room for worry? To understand that God is not separate
from you, undertake sacred deeds. Help others.
Hastasya Bhushanam Daanam,
Sathyam Kantasya Bhushanam,
Srotrasya Bhushanam Sastram
(Charity is the true ornament for the hand,
Truth is the true ornament for the neck and listening to
sacred Sastras is the true ornament for the ears).
These are the Bhushanas (ornaments) which God wants you to
decorate yourself with. But man craves for worldly Bhushanas and
thereby subjects himself to Dooshanas (criticism). (SSS Vol.34, pp.
279-280)
Love is the common principle in all
It is sacred and changeless. But you are directing such sacred love on
the physical world and subjecting yourself to blame and censure.
Undertake sacred activities and earn a good name for yourself. God
sustains your body. So, utilise it for noble causes.
See no evil, see what is good;
Hear no evil, hear what is good;
Talk no evil, talk what is good;
Think no evil, think what is good;
Do no evil, do what is good;
This is the way to God. (SSS Vol.34, p. 281)
Engage Your Body in Sacred Activities
Sanctify all the limbs of the body in selfless activities. But it is not
that easy to practise. There is always some self-interest in whatever
man does. Self-interest is also necessary, but it should be within
certain limits.
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Verily Man is God
God is the ocean of bliss. As is the size of your container, so is the

amount of water that you can collect from an ocean. If you want to
collect more bliss from the ocean of bliss, i.e., God, you have to
increase the size of the container, which means you have to cultivate
expansion love. Expansion love is life; contraction love is death.
Develop love in you and share it with others. That is true sacrifice.
Na Karmana Na Prajaya Dhanena Thyagenaikena
Amrutatthwamanasu (Immortality is not attained through
action, progeny or wealth but it is attained only by
sacrifice).
Everything belongs to God. There is nothing that you can lay
claim as yours.
O God, I offer the heart, which you have
given me. What else can I offer at your Lotus
Feet? Please accept my salutations.
(Telugu Poem)
This is the true offering that one should make to God. But the modern
man, though highly educated and intelligent, is immersed in
ignorance.
In spite of his education and intelligence,
a foolish man will not know his true Self and a
mean-minded person will not give up his wicked
qualities. Modern education leads only to argumentation,
not to total wisdom. What is the use
of acquiring worldly education if it cannot lead
you to immortality? Acquire the knowledge that
will make you immortal.
187
(Telugu Poem)
Today man acquires education only to eke out a livelihood. The more
he studies, the more he starts doubting God. Such a person cannot be
called a human being at all. A human being should have a pure heart
without a trace of doubt. Only then can he understand
divinity.
You know why God has given you the eyes? Is it to see everything
that comes your way? No, no. The eyes are given to see God. But
there are some people who close their eyes and start meditating even
while sitting in front of God. Such meditation is false piety. People
who close their eyes in front of God might have been blind in their
previous births or will certainly become blind in the coming births. It
is an unhealthy and unholy practice to close your eyes in front of
God.
Open your eyes and see Him. Open not only the physical eyes, but
also the eye of wisdom. Why God has given you the tongue? Is it to
partake of delicious food? No, not merely for that. The tongue is
given to chant the Divine Name and to talk sweetly and softly. Do not
talk as you please which may hurt the feelings of others. Some people
may not pay heed to you if you talk softly and sweetly. It is
their fate. They may listen or not, but you should always talk in a
pleasing manner. If that is not possible, observe silence. When you
are silent, there can be no conflict. Only those who do not recognise
the Divinity, act in a foolish manner. In fact, man himself is Divine.
Only then can he become a perfect human being. Whatever you do,
do it in a perfect manner.
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Verily Man is God
There was a person by name Antony, who used to make violins for
his livelihood. Being a perfectionist, he used to take one full year to
make one violin. Once his friends chided him saying, Antony, if you
take one full year to make one violin, how will you be able to support
your family? We feel you are wasting your time. Antony replied,
Brothers, what I am doing is Gods work, who is the embodiment of
perfection. So, I take care that the violin I make is also a perfect one.
That is why Antonys violin became very famous. Whatever you do,
do it to satisfy God. Then only you will find fulfillment in your work.
All your actions should be beneficial to one and all. Only then will
you be dear to Me and I will become your friend. Even if you offer a
morsel of food, do it in a proper manner.
Men are more valuable than all the wealth of the world. So, do not
lose your value by indulging in selfish deeds. Fish is better than
selfish. Fish cleans the water of its dirt, but the selfish man pollutes
the society as he lives in it. Undertake selfless actions. Only then are
you fit to be called a human being. Man has the sacred name manishi.
Let your conduct and behaviour be role models for the rest of the
world. Today the world is plunged into utter chaos and confusion.
Spirituality is meant to promote love, not business. Everything will be
spoiled if business finds its way into the field of spirituality. Even
Gods name will be tarnished. Money comes and goes; but morality
comes and grows. So, cultivate morality. Who can estimate the value
of the Atma? It is infinite and beyond estimate. Only when you
understand this principle and act accordingly, will the entire world
take to the path of spirituality. Only then peace will prevail in the
world. Today we find restlessness and agitation all over the world.
Every newspaper stands ample testimony to this. Make efforts to
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transform this country of Bharat into one of peace. If you are

peaceful, the whole world will be peaceful. Lead your lives
peacefully and give peace to others. Follow the ideal of Antony and
let all your actions be perfect. Some people make their own lives
miserable by their wicked qualities and evil deeds. Moreover, they
argue that they are always right. It is utter foolishness. Such an
attitude is never going to help them. Do good and make everybody
happy. That is true human life. Lead your lives with love and uphold
the prestige and honour of your country. (SSS Vol.34, pp. 281-288)
God, as amenable to worship and contemplation, is referred to as
Hiranyagarbha--Golden Womb, the Origin of Creation, the
Immanent Principle that has willed to become manifest and multiple.
The term Gold is appropriate, for gold is the One from which
multifarious jewels are shaped by the craftsman, to suit the needs,
fancy, foibles and fashions of wearers. God too is shaped by human
imagination, inclination and intellect into various forms, grand or
grotesque, frightening or charming. Man erects these images, and
pours out before them, his fears, fancies, desires, dreads and dreams.
He accepts them as masters, comrades, monarchs, teachers, as the
moment dictates. But whatever man may do with God, God is
unaffected. He is Gold, which subsists in and through all the jewels.
Renounce your identity with the body to realise God
He is in you, and it is He that has prompted you to project Him into
the outer world, as this idol or that image, to listen to your outpouring
and give you peace. Without the inspiration, solace, and joy that He
confers from within, you will be raving mad, as one who has lost his
moorings and is tossed about, rudderless on a stormy sea. Hold on to
Him in the heart, hear Him whisper in the silent words of counsel and
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Verily Man is God
consolation. Hold converse with Him, guide your footsteps as He

directs, and you reach the goal, safe and soon. The picture before
which you sit, the flowers which you place on it, the hymns you
recite, the vows you impose on yourselves, the vigils you go through-these are activities that cleanse, that remove obstacles in the way of
your getting aware of the God within.
Really speaking, you are He; not this body which you are carrying
with you, like the snail, loaded with its own house, the shell! When
the fascination for the body goes, the Light of the God within will
shine and illumine your thoughts, words and deeds. Krishna says in
the Gita that He will release you from bondage, the moment you
renounce Sarvadharma--all feelings of obligation and responsibilities,
of rights and duties, of 'from me' and 'to me'; that is to say, He
requires the renunciation of the identity of the individual with the
Body. That is the Dharma, the Supreme Duty which Krishna had
come to teach. Man has a duty to himself---recognising that he is
Divine, and nothing else. When he neglects this, and strays into the
by paths, God incarnates and brings him on the right path again. (SSS
Vol.7, pp. 140-141)
Become what you truly are
Love alone can reveal the Divinity latent in all. Love is God. Live in
Love. Love lives by giving and forgiving; Self lives by getting and
forgetting. Love is self-lessness; Selfishness is Lovelessness. Do not
waste your life pursuing the narrow interests of the self. Love! Love!
Become what you truly are---the embodiments of love. No matter
how others treat you or what they think of you, do not worry. Follow
Jesus Christ. Love for your own evolution and not for what others
say. Do not imitate others. Cultivate your own life. You have your
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own heart, your own opinion, your ideas, your own will. Why then
imitate? Imitation is human, they say; but creation is Divine. Follow
your chosen path. Let your own experience of God be your guide and
master. Do not go into the grave, weakly copying others. You won't
find God if you search in the outside world. Your own heart shining
with Love is God's Love. Follow the Master. Face the Devil. Fight to
the end and finish the game. You are God. The true you is God. You
are not one person but three---the one, you think you are, the one
others think you are and the one you really are. You think of yourself
as your body and its sense cravings, others think of you as a
personality. You are truly infinite spirit Divine. You should
constantly remind yourself, "I am God" "I am God." "I am God." The
day you see yourself as God, you become God.
If you think I am only human, you will be led astray. Do not allow
your body and the sense to dictate your moves. Develop the inner
vision. The body is the cart, the Spirit is the horse. Do not put the cart
before the horse. Spiritual practice is the only means of acquiring
mental peace. (SSS Vol.14), 25-12-1979
There are four F's that you will have to fix before your attention. (1)
Follow the Master, (2) Face the Devil, (3) Fight to the End and (4)
Finish at the Goal. Follow the Master means, observe Dharma. Face
the Devil means, overcome the temptations that beset you when you
try to earn artha (wealth or the wherewithal to live in comfort). Fight
to the End means, struggle ceaselessly; wage war against the six
enemies that are led by kaama (lust). And, finally, Finish at the Goal
means, do not stop until the goal of Moksha (Liberation from
ignorance and delusion) is reached. The F's are fundamental for the
pursuit of the four Purusharthas---Dharma, Artha, Kama and
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Verily Man is God
Moksha.I shall be ever with you, wherever you are, guarding you and
guiding you. March on; have no fear. (SSS Vol.13), 6-7-1975
This duty is referred to in the Gita as Swadharma (one's genuine
obligation to oneself); the duties that one gets involved in, while
dealing with others is defined as Paradharma. Of these two,
swadharma is more vital and valuable. (SSS Vol.19), 28-12-1986
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Bhakta - the supremest creation

When Narada once told the Lord that the earth was the grandest in
creation, doubt was raised, because the ocean occupies more than
two-thirds of it. But, the ocean was drunk dry by the sage Agasthya,
who is but one single star in the vast firmament. Can we then Count
the sky as the grandest in creation? No, for the Lords Thrivikrama
strode the sky with His one Foot! However, even the Lord, who
encompasses the three regions, is imprisoned by the Bhakta in his
heart. Therefore, it was decided that the bhakta is the supremest in
creation. Such is the glory of the Bhakta, a glory that is conferred by
his close study and practise of the Shastras. (SSS Vol.5, p. 3)
What is Bhakti and who are Bhaktas?

The Lord comes as Avatar when He is anxiously awaited by saints
and sages. Sadhus (the pious) prayed---and I have come. My tasks are
three, or rather two, since Dharmarakshana (protection of virtue) and
Vedarakshana (protection of Vedic culture) are both practically the
same. The two are, therefore: Vedarakshana and Bhaktarakshana--fostering of the Vedas and fostering of Bhaktas (devotees). Now,
what is Bhakti (devotion)? Who are Bhaktas?
Who are Bhaktas? It is faith, steadiness, virtue, fearlessness,
surrender, absence of egoism. Puja done however elaborately and
pompously, is sheer waste of time and energy. Why pluck flowers
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Bhakta the supremest Creation
and hasten their death? Some of you go round this Nilayam and
satisfy yourselves that you have done so many pradakshinas
(circumambulations), but, they can be called so, only when your mind
circles this place along with your feet. (SSS Vol.4, p. 6)
Bhakti involves dedication, with nothing held back; not even a wisp
of ego should remain. His command alone counts; His Will prevails.
Like a drunkard, the bhakta has no sense of honour or decency, pride
or conceit. He is a mattha, an unmattha (a mad person), unconcerned
with all that is unrelated to his ideal. He is deaf to the call of hunger
and thirst; he misses steps in logic and he calculates wrongly while
dealing in the market place. Narada says that those full of the liquor
of ignorance stumble after the shadows of the world, while those
drunk with nectar of wisdom never move away from the Highest,
which they have discovered as themselves. (SSS Vol.4, p. 1)
Bhakti must soften the mind

Bhakti must soften the mind and keep it receptive to the higher
emotions, the purifying impulses. Bhishma was a bhakta and by
winning the Lord's grace, he was clothed with more majesty and
splendour than any earthly emperor. What majesty have these petty
sceptre-holders? They cannot claim to have inner peace, inner joy;
they know not the joy of sharing love with all.
Bhishma surrendered to the Lord, when He challenged him with the
Su-darshana; that is to say, when He offers Su (good) darshan
(vision), one must be wise enough to surrender, give up all; that is
what Bhishma did. Like the kitten calling the mother to where it sits,
by mere mewing, the bhakta has only to yearn, to mew with the pain
of separation. The growing crop in the fields thirsts for rain; it sees
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the heavy rain-clouds sail across the sky; it cannot rise up to that
altitude and drink the life-giving rain; nor can it bring the clouds
down to the ground. Humanity too sizzles in the hot Sun, the
unbearable heat of ego and greed. It needs the rain of Grace; it knows
it can flourish only then in peace and joy.
As the clouds form droplets and fall upon the fields which they
choose to foster, the Formless Absolute individualises Itself, assumes
Form and comes down in the midst of humanity to save and sustain,
That is the secret of God Madhava coming down as manava (man),
the cloud taking pity on the crop, parching in the Sun. Once the rains
come, the Sun has its uses! So too, when the grace of the Lord is
gained, then ego and greed can be put to profit by being made to
flow; into useful channels.
In past ages, Avatars (divine incarnations) rid the world of evil, by
destroying the few fanatics and ogres who wrought it. But, now
fanaticism and felony reign in every heart. The number of asuras
(evil men) is legion; no one is free from that taint; all are wicked to
some extent or other.
Therefore, everyone needs correction; everyone has to be educated
and guided into the right path. Every being is a pilgrim destined to
reach Madhava and merge in Him; but most people have forgotten the
road; they wander like lost children, wasting precious time in bypaths.
The true devotee is deeply aware of the transitoriness of earthly
triumphs. He knows that death is the final arbiter and that God is the
only dispenser, and so, he is firm and calm, whether it is foul or fair.
196
He will not slide or climb whatever happens. He knows that the God
whom he adores is the in-dweller in the blade of grass and in the most
distant star. God gives ear to the prayers that rise in all languages and
even from the silence of the dumb. He has no trace of anger or worry.
You too have no reason to develop anger and anxiety.
With God on your side, the world is in your hold
You may have accumulated riches, acquired deep scholarship and
achieved health and strength. But, unless you have gained, in
addition, a vision of the Supreme Sovereign, and an aspiration to be
ever in the ecstasy of that vision, all that has been garnered by you is
mere lumber. India has a great epic, the Mahabharata, which
describes a war between the Kauravas and Pandavas. The Kauravas
had superior financial and military resources. They approached
Krishna, the Incarnation of the Lord, for help; but, they were content
to receive from Him a large army and a huge quantity of hardware.
The Pandavas sought from Him only His Grace! The Lord agreed; He
came over to their side, alone and unarmed! He held just a whip and
drove the homes of Arjuna's chariot! That was all. (SSS Vol.6, pp.
193-194)
Ramas commentary on Bhaktas and His Dasas:
During the Treta Yuga, when Narada asked Sri Ramachandra about
the nature and characteristics of His Dasas and of the Sadhakas or
spiritual aspirants, He answered as below: Listen Oh Narada, men
who are My Dasas are full of Love; they always stand by Dharma or
righteousness. They speak the Truth. Their hearts melt with mercy.
They are devoid of wrong. They avoid sin. Their nature is wellfounded. They will renounce everything gladly, They eat in
moderation. They are engaged in doing good to others. They have no
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selfishness. They are worried by no doubts. They will not lend their
ears to flattery. They are eager to listen to the praise of the good
nature of others. They have beautiful, strong and holy character.
Sadhakas are those who endeavour to acquire such qualities and
possess such a character. Now, I shall tell you about those who are
priya (dear) to Me. Anyone who is engaged in Japa (repetition of
Holy Name), Thapas, and Vratha (observant of vows), who has
Samyama or Self-control, Niyama or discipline, anyone who has faith,
patience, comradeship, kindness, and joy as well as unalloyed prema
towards Me, is priya to Me.
Now, about My real Bhaktas. Whoever, with Viveka and Vairagya,
and vinaya and Vijnaana, (with discrimination and renunciation, with
humility and wisdom) are aware of the knowledge of Reality,
whoever are always immersed in the contemplation of My leela
(sport, play), whoever dwells on My name at all times and under all
conditions, and who sheds tears of love whenever the Lords name is
heard from any lip, they are My genuine Bhaktas. Thus answered Sri
Rama to Narada.
So, the Lord will protect in all ways and at all times those who
worship Him in complete and uncontaminated Bhaktijust as a
mother protects her infants, a cow saves her calf from danger, and the
eyelids guard the eyes, effortlessly and automatically. When the
infant grows up into an adult, the mother will not pay so much
attention to its safety. So too, the Lord does not pay much attention to
the Jnani. The Saguna Bhakta is like an infant of the Lord. So, it has
no strength except the strength of the Lord. For the Jnani, his own
strength is enough. Therefore, until one can rely on ones own
strength, one must be an infant in the Lords Hands, as a Saguna
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Bhakta, isnt it? No one can become a Nirguna Bhakta, without

having been a Saguna Bhakta. So, Bhaktas should grow up like
infants in the lap of the mother and thereafter, become Jnanis who can
rely on their own strength and be free. Still, both have the same
source of strength, the Mother. Those indeed are really fortunate who
grasp this secret of the path of Devotion, who develop one-pointed
Bhakti and straighten the traits of their character, who transform
themselves into infants in the lap of the Lord and who get everything
done by him as He wishes. Therefore, those who yearn to be Dasas,
Bhaktas, Priyas and Ananya Bhaktas should take up the
corresponding path and name and act and live accordingly; the
Bhakta should develop the above-said characteristics of devotion. The
Priya should follow the Prema of the Lord.
The Ananya Bhakta has to surrender completely to the Lord. Mere
reading and rolling on the tongue are of no avail. Ananda is the result
of action only. This Ananda is not dependent on castes or race or sex.
Even in those days, when Sri Rama came to Sabari, she asked him in
the following manner, while Sri Rama was gladly partaking of the
feast of roots and fruits, selected and reserved by Sabari for him after
herself tasting every individual item. Lord! I am but a woman, in
addition, I am of feeble intellect. Above all, I am low-born. How can
I praise You? I do not know what to do or how! Then, Sri Rama
smiled and said, Sabari! My mission is only the kinship of Bhakti. I
have no kinship of race or caste. Of what use is it to have status,
wealth and character, without Bhakti? Like the cloud that does not
bear rain, which wanders about in the sky, these people without
devotion are at the mercy of the winds, however much of status in
caste, wealth, power, and fame they may possess. Bhaktas reach me
through nine paths. Any one of them takes them to Me. Then, Sabari
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prayed Sri Rama to tell her about the nine paths, and Sri Rama
responded:
Sravanam (Listening to stories of God),
Kirtanam (Singing Name of the Lord),
Vishnusmaranam (Remembering God),
Padasevanam (Serving the Feet of the Lord),
Vandanam (Reverence toward nature and all life),
Archanam (Ritual Worship),
Dasyam (Path of dedication and surrender),
Sneham (Befriending),
Atmanivedanam (Path of surrender).
If the devotee sincerely practises any one of these paths, he can attain
Me. I am bound by these nine forms of Bhakti.
That is why you have been able to so easily obtain this opportunity of
seeing, touching and speaking with Me, an opportunity which even
Yogis find too difficult to get. You have realised Lifes purpose
today. See! Todays Words are only the Words of Yesterday. (Prema
Vahini, pp. 51-54)
Bhakti or devotion to God is not enough - it must be coupled

with purity of heartMan does not live by bread alone. He lives by the Atma. Bhakti
(devotion) and Prapatti (surrender), and not bhukti (greed) and yukti
(deceit), should form the basis for mans life and lead to the
blossoming of spiritual wisdom in his heart.
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Saint Ramadas was a great devotee of Rama and he composed

thousands of verses in His adoration. He wanted to know which of
them really appealed to Rama. However, he had no way of knowing
and so he gathered the leaves of his manuscript and dropped them
into the river Godavari. All but a few leaves, containing a hundred
verses, sank in the water. Only a hundred appealed to Rama as they
were composed with sincerity of feeling and one-pointed attention.
They were the greatest compositions of Ramadas. They were
spontaneous creations of a heart inspired by sincere devotion and
absolute self-surrender. The verses which sank into the water were
those composed by him with pride and for pomp. Sincerity is the
essential criterion of devotional poetry. Bhakti or devotion to God is
not enough; it must be coupled with purity of heart. (SSB 1979 p.131)
God is happy when He rescues those in agony:

The Lord likes to be called Aartha-thraana-paraayana (protection of,
and devoted to, the distressed and oppressed) more than any other
name, for He is most happy when He rescues those in agony. See how
He yielded to the entreaties of Sugriva who required Him to
demonstrate His prowess before surrendering to Him! He wanted to
rescue Sugriva, who had lost his kingdom and his queen, and so He
was willing to be put to test by that apprehensive supplicant!
Bharatha gave up his mother, his throne and all his wealth and power;
he revelled in travail and poverty, he dwelt only in the thought of
Rama in the forest and denied himself everything that his brother
could not get. By constant contemplation on Rama, even his
complexion changed into Rama's. (SSS Vol.6 Second Edition p.128129)
201
Rama was the redeemer of the fallen - Pathithapaavana. He redeemed

and gave salvation to three characters in the Ramayana. They are
Sabari, Guha and Jatayu. Sabari was a helpless and hapless old
woman with no one to look after her. Her preceptor told her about
Lord Rama. She was yearning for the arrival of Ramachandra whom
she considered to be her saviour. She was deeply absorbed in the
contemplation of Ramas name at all times and in all places. One day
sage Matanga said to her, O, Sabari, Lord Narayana has descended
on the earth in the form of Rama. He is living in the garb of an
ascetic. He will be soon arriving here. But I will not be alive at the
time of his arrival. He is an embodiment of immaculate purity. Greet
him and honour him with devotion.
From that day, Sabari started preparing herself for the arrival of Sri
Rama. Since she thought that Rama might ask her to give him
something to eat, she would gather all sorts of fruits, and to satisfy
herself that the fruits were sweet, she would taste them first and keep
only the sweetest ones for her Lord. That was how Sabari transformed
herself into a Satwic devotee. Rama responded to her inmost prayers
and Sabari in the end merged herself in Rama.
Guha, the forest chief, was another to be redeemed by Rama. Though
he was a friend of Rama, his life as a forester was filled with
wrongful acts; nevertheless, he never gave up contemplation of Lord
Ramas name. Among the fallen, he belonged to the Rajasic category
because of his worldly life.
The third pathitha to be redeemed by Rama was Jatayu. He yearned to
serve Rama and was eagerly waiting for the arrival of Rama from the
day Rama entered the forest, as an ascetic. A great opportunity to
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serve Ramas cause presented itself to him. When he sighted Ravana

carrying away Sita he fought to the bitter end to rescue Sita from
Ravana. When he fell mortally wounded and succumbed to the
injuries, Lord Rama performed the last rites for Jatayu, a service
denied to his father Dasaratha. (SSS Vol. 25 p.184-185)
God intercedes
Bhaktarakshana:
in
time
to
save
the
devotees
Now that I referred to Namasmarana, I shall tell you another story.

There was a merchant who was exhorted by his teacher to repeat the
Name of the Lord; he pleaded he had no time to sit and repeat it: the
shop took up all his time and energy. He had to go out a little away
from the village every morning for answering the calls of nature. He
spent about half an hour for this. So, the Guru asked him to use this
time for the daily smarana. Hanuman, the great Ramabhaktha (a
devotee of Lord Rama) was passing through the sky, when he saw the
merchant defecating and heard him repeat Ram, Ram, Ram while so
engaged. Hanuman was incensed at his impertinence; he was
desecrating the Name by pronouncing it while unclean. So, he gave
him a hard blow on the cheek and continued his journey to Ayodhya.
When he reached the Divine Presence and looked at the splendourfilled face of Rama, he noticed the swollen red print of a hand upon
His cheek. Hanuman was shocked and His grief was too deep for
words. Rama told him, Hanuman! Do not ask Me the name of the
person who dealt this blow. I always anticipate the moment of
calamity for my Bhaktas (devotees) and I intercede in time to save
them. That poor merchant, sitting outside the village, who was
repeating My Name when you were coming here, could he withstand
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the terrible onslaught of your angry fist? The fellow would have
collapsed on the spot. So, I intercepted the blow and received it on
my own cheek, my dear Hanuman. Bhaktarakshana (protection of
devotees) is one of His main tasks. '"Yogakshemam Vahaamyaham"
(welfare and safety) is no empty assurance; it is the Vow of the Lord,
and He is Sathya-Swarupa--very embodiment of Truth. (SSS Vol.5
p.226)
Qualities of a real devotee

Real devotees will never announce such absurd claims or listen to
such claims made by others. A true devotee will be steadfast in faith,
whatever the ups and downs Of worldly fortune. He prays to the Lord
not for padhaartham (material objects or the fulfilment of worldly
desires), but, for Para-ar-tham (the happiness that is supra-worldly).
(SSS Vol.12, p. 192)
Real devotion consists in courageously standing up for your faith
anywhere at any time. Hanuman was such a courageous and steadfast
devotee. By his devoted services to the Lord he redeemed his life and
became immortal. (SSS Vol.19, p. 178)
A true devotee will not give up his faith, whatever may befall him.
The basis of that faith is not the reason but instinctive conviction like
the childs love for its mother. (SSS Vol.22, p. 64)
True devotion consists in offering all your thoughts and actions to
God and yearning for His grace. A real devotee is eager to experience
Divine love and does not seek pomp and show. People tend to
sacrifice their true nature for the sake of others' approbation. They
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should live up to the truth of their being. That is true devotion. (SSS
Vol.22), 6-3-1989.
A real devotee should not resort to such desperate actions. To realise
me, what you need to practise is love and not reckless courage. (SSS
Vol.24), 2-9-1991
To be real devotees of Rama, people should cultivate His qualities.
To be a true devotee of Krishna, you must be ever in bliss, like
Krishna. If you want to be a devotee of Sai, you must be full of love.
Love all, serve all. (SSS Vol.31), 25 August 1998
Real devotees who live up to the principle of "Manasyekam,
vachasyekam, karmanyekam mahatmanam (those who maintain
perfect accord between thought, word, and deed are great)." The most
important characteristic of a devotee is good behaviour. If he does not
possess this characteristic, he is not a devotee at all, he is a great
sinner. (SSS Vol.36), 02 March 2003
Wherever you sit, whether in the prayer hall, or elsewhere, if your
thoughts are fixed on God, then you are a true devotee. A true
devotee does not need any conveniences. He does not wish any type
of comforts. Wherever you go, keep the mind under your control and
direct all your thoughts towards God. That is real devotion. (SSS
Vol.37),
Do not develop attachment to the world. Instead, cultivate spiritual
attachment. When you live in harmony with your fellow human
beings, you will derive happiness. Then you will enjoy the unity
between human beings. The real devotee is one who has realised such
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unity. Unity leads to purity, which in turn leads to Divinity. One who
has not experienced such unity, purity and divinity confines himself
to body attachment and will be trapped in the birth-death cycle. (SSS
Vol.38)
There may be many types of waves in the ocean, but water in all of
them is the same. Similarly, people may have different types of
thought currents but the same God is present in all of them. Beings
are many but the atmic principle in all of them is the same. Ekatma
sarva bhutantaratma (one atma dwells in all beings). Ekam Sat
viprah bahudha vadanti (truth is one, but the wise refer to it by
various names). Those who adhere to this truth are in fact real
devotees. The essence of all the Vedas lies in establishing this truth.
(SSS Vol.41)
Two types of Devotees

Devotion is of two kinds. One is acquiring knowledge about God and
transforming oneself thereby. This is a natural process by which one
starts with the physical, proceeds to the mental and ultimately attains
the spiritual goal of mergence in the Divine. But in taking to this path
of knowledge, only the individual concerned can benefit. In the
second type of devotion, the devotee not only benefits himself, but
shares his experience with others and benefits them also. Such a
devotee not only saves himself but helps others to save themselves.
Love is flowing in an endless stream through humanity all the time.
By turning this love towards worldly objects and fleeting pleasures
man is missing the opportunity to make life purposeful and to secure
enduring bliss. Man should direct this love towards God to attain the
true goal of life. Love of the Divine is not developed by secular
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education or scriptural studies. It springs from the heart. One who is

filled with love of the Divine will not be attracted by anything, else in
the world. Nor will he submit to anything demeaning or unworthy.
Love is selflessness. The devotee filled with love of the Lord
welcomes what may appear as punishing, as something for his good.
Even when the Lord appears to be angry, His compassion is evident.
Even in. punishment, God's kindness will be seen. Hence, no one
should cherish a grievance that he is being singled out for
punishment. Even punishment is a means of leading one to God. The
display of anger is for safeguarding the devotee. The true devotee is
one who recognises this truth and welcomes whatever happens to him
as intended for his good. Eschewing interest in worldly concerns, he
should concentrate on means to realise the Divine. (SSS Vol.19), 810-1986.
Devotion and society

Many high-souled men and great rulers practised different ways of
devotion in the past and held themselves forth as examples to the
world. Devotion, the sages felt, should not be solely for achieving
individual salvation. It should find expression in some kind of
collective action. Offering worship or prayer in seclusion and for
one's own sake savours of some kind of selfishness. The ancients felt
that the Divine cannot be attained by one who is self-centred.
Even among Christians and Muslims, there is the practice of someone
reading passages from the scriptures which are repeated by the
congregation that is present. The Indian sages valued community
prayers for the welfare of the world as good for the individual and the
207
world. In the year 1459 A.D., Guru Nanak, the first Sikh guru, started
the practice of bhajans (community singing). This practice gathered
momentum over the years and in 1798, the great South Indian saintcomposer Tyagaraja invested Bhajans with raga and tala (musical
form and rhythm). Since then bhajans have acquired national vogue
in all parts of the country. (SSS Vol.19), 8-10-1986.
Examples of devotees expressing the different ways of

devotion
Nine ways of expressing devotion to God and attaining Him have
been described by the sages. Many devotees who have pursued one or
other of these methods have been high-souled persons, some of whom
have been great emperors. (SSS Vol.19), 8-10-1986.
The puranas have described the lives of the great exemplars of nine
forms of Bhakti (devotion). They are:
Sravanam:
King Parikshit, the moment he learnt that he had been cursed by
Sringi to meet with death in seven days, summoned all the sages to
ascertain how best he could utilise every moment of the remaining
life span given to him. He felt that waste of time is waste of life. He
appealed to the sages to advise him how best he could use the seven
days left for him. When the Sage Suka entered the assemblage, the
king requested him to redeem his life by converting what was a curse
into a blessing. Suka taught the king continuously night and day all
about the Supreme Lord and His incarnations and glories. Listening
to Suka's words, Parikshit was immersed in an ocean of bliss. All the
sages present felt equally ecstatic and were lost in contemplation and
love of the Lord. By enjoying the stories about the Lord, Parikshit
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was filled with devotion and experienced the Lord within him. He
exemplifies how devotion can find the highest expression in merely
listening to the glories of the Lord. (SSS Vol.19), 8-10-1986.
Keerthanam:
Sage Suka taught how by listening to the exploits of the Lord, singing
His glories and constantly reciting His name, the supreme goal of
God realisation can be achieved. Suka experienced the bliss of union
with the Brahman by revelling in singing His glories. (SSS Vol.19),
8-10-1986.
The triple process that leads to God realisation
The devotee should not be content with merely listening. He should
reflect on what he has heard and put into practice the teachings. These
are called manana and nididhyasa. The triple process of listening,
reflection and practising leads to God realisation.
Narada is the supreme example to the world of one who realised the
Divine by continuously singing the glories of God in all
circumstances and at all times. Narada, who was born out of the mind
of Brahma, demonstrated to the world the supreme spiritual efficacy
of singing the Lord's glories.
Vishnusmaranam:
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
Hiranyakasipu. He was neither afraid nor distressed. Prahlada was
209
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.
Prahlada demonstrated the power of constant remembrance of the
name of the Lord, whatever the ordeals one had to face. He chanted
the names of Vishnu without fear or anguish when the demons thrust
their javelins at him at the bidding of Hiranyakasipu (Prahlada's
father). Prahlada was an unflinching devotee of Vishnu, whom his
father hated as an enemy. (SSS Vol.22), 12-9-1989.
Padasevanam:
Not all devotees get the opportunity to worship the feet of the Lord.
Even when the opportunity is available most people use it for material
purposes. Goddess Lakshmi, the consort of Vishnu, is the supreme
example of one who dedicated herself totally to the worship of the
Lord's feet, regarding the Feet as the source of the entire creation,
holding them supremely sacred owing to their being washed by
Brahma himself, wondering at them as feet which had measured the
whole cosmos, and venerating them as all-pervading. (SSS Vol.19),
8-10-1986.
Though she was the Goddess of wealth and presided over all
prosperity, she showed to the world that serving the Lord's feet was
greater than all the treasures on earth. Today's devotees worship Siri
(wealth) more than Hari (the Lord). They do not realise that by
worshipping the Lord's feet, even wealth can be got. What foolishness
is it to go after money, forgetting the lotus feet of the Lord, which are
the fountain source of all prosperity! (SSS Vol.22), 12-9-1989.
210
Archanam:
Emperor Prithu stands out as the exemplar of this type of devotion. In
all circumstances, Prithu adhered to the worship of Hari as his
primary occupation. He saw the Lord in everything in the universe.
Hence, he dedicated every thought, word and deed to the Divine.
Anga-Archanam for worshipping the Lord
By offering sixteen kinds of service to the image of the Lord every
day with deep devotion, he earned the grace of the Lord. In this form
of worship, Prithu demonstrated the unique significance of AngaArchana, using every sense organ in worshipping the Lord. "Netra
kamalam samarpayami" (I offer my lotus eyes to the Lord). "Srotra
kamalam samarpayami" (I offer the lotus ears to the Lord). "Hridaya
kamalam samarpayami" (I offer the lotus of my heart to the Lord). In
this manner Prithu regarded every organ as the lotus to be offered to
the Lord in worship. (SSS Vol.22), 12-9-1989.
Today, unfortunately, when this type of worship is performed, there is
no genuine feeling of dedication of the organs to the Lord. When the
mantra "Netra kamalam samarpayami" is uttered, the real meaning is
that the eyes are dedicated entirely to having visions of the Lord and
nothing else. Likewise, when the devotee says, "Srotra pushpam
samarpayami" he should realise that he is dedicating his ears solely to
the Lord and will not listen to anything bad or evil. The ears should
be used only for listening to stories about the Divine and spiritual
teachings. This should be the feeling with which the offering is made.
This was the spirit in which emperor Prithu performed Anga Puja and
attained God-realisation. He demonstrated thereby the efficacy of this
form of worship. (SSS Vol.22), 12-9-1989.
211
Vandanam:
Akrura is an illustrious example of a devotee who sanctified his life
by constantly prostrating before the Lord and offering obeisance to
Him with humility and purity. Vandanam does not mean merely
folding the palms together and offering salutations. It means offering
to the Lord all that the jnanendriyas and karmendriyas (the sense
organs and the organs of action) do in a spirit of total surrender.
Akrura worshipped the Lord in this spirit of total submission to the
Divine will. Hence he could get a vision of Vishnu everywhere. (SSS
Vol.19), 8-10-1986.
Namaskar (the act of worshipping the Lord with folded palms)
signified the total offering of the body and the senses to the Divine as
a mark of complete surrender to the Divine. It signifies the
elimination of the ego and seeking merger in the Lord
wholeheartedly. (SSS Vol.22), 12-9-1989.
Daasyam (service):
Hanuman is the great exemplar of this type of devotion.
Concentrating on the name of Rama and rendering service to Rama
were Hanuman's preoccupation all the time. He was no ordinary
being. He was a master of the 64 sciences and arts. Rama described
him as a hero of peace, who possessed immense strength and wisdom.
In everything he handled, Hanuman would examine whether it had
Rama's name on it. If it was not there, he would discard even a
precious gem as a useless piece of stone. While building the bridge to
Lanka, Hanuman hurled rocks into the sea uttering the name of Rama
and they rose to the surface. The letters "Ra" and "Ma" were written
on separate stones and when they were thrown into the sea they
joined together on the surface and thus the bridge was formed. Each
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hair of Hanuman was echoing the name of Rama. He was a devotee

who remembered Rama at all times, whether in joy or sorrow. He had
no sense of ego. He had given up all feeling of "mine" and "thine."
When the rakshasas asked him in Lanka who he was, he firmly
declared: "I am a dasa of the Lord of Kosala (Rama)." In all
situations he described himself as a servant of Rama.
Maithri (friendship):
The great exemplar of this kind of devotion is Arjuna. Arjuna and
Krishna lived together closely. Arjuna accompanied Krishna like a
shadow. He experienced innumerable troubles and was subjected to
calumny and abuse. But through all these experiences, he did not
allow his faith in Krishna to waver. He always prayed: "Krishna! You
are my sole hope and refuge. There is none other to protect me." In
this way, looking upon Krishna as friend, kinsman and alter ego,
Arjuna relied on Krishna for everything. Krishna, for his part, was
even ready to act as Arjuna's charioteer in battle. Arjuna made
Krishna the charioteer of his life. Krishna thereby acquired the
appellation Parthasarathy--the charioteer of Partha (Arjuna).
Atmanivedanam (Or Atmaarpanam) (Surrender of the self):
Emperor Bali, the grandson of Prahlada, was an example of a devotee
who completely surrendered to the Lord, offered everything he
possessed to the Lord and thereby sanctified his life. He was totally
dedicated in his devotion to the Lord. He was prepared to offer his
head to the Lord and go down to the nether-world. No sacrifice was
too great for him to win the 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.
213
"I offer to you, Oh Lord! all my wealth and possessions, as well as

my entire self. I take refuge in you, protect me, Oh Lord!" This was
the sense of abnegation with which Bali offered himself to Lord
Vamana. Bali welcomed Vamana with open arms and promised to
him that he would offer the young Brahmin lad whatever he desired.
He offered to wash the feet of Vamana and sanctify himself by
sprinkling .that water on his own head. Bali's preceptor, Sukracharya
was an all-knowing counsellor. Aware that Vamana was an
incarnation of Vishnu, he advised Bali to go back on his offer to
Vamana. But Bali's magnanimity and greatness may be seen in the
fact that he refused to accept his preceptor's advice. Bali said, "When
the Lord Himself has come to me with out-stretched hands asking for
a gift, what greater good fortune can I have than making the gift from
my humble hands? I am prepared to give away everything regardless
of what happens to me." (SSS Vol.22), 12-9-1989.
214
In the spiritual field there are five D's: Dedication, Devotion, Discipline,
Discrimination and Determination. Those who have mastered the five D's
are qualified to receive God's love.
Dedication means offering. The flower symbolises the heart. When you
offer the flower of your heart to the Lord, it should be free from the pest of
desire, hatred, envy, greed and the like.
Next comes Devotion. This is the highest form of love. "Service to
Hrishikesa is known as Bhakti," says the Sutra. Devotion means constant
contemplation of God. Devotion means loving contemplation of God,
repetition of His name, worshipping Him and doing penance for Him.
Service to the Lord is the highest expression of devotion. There is nothing
which is not attainable through loving service to the Divine.
Next comes Discipline. The human estate is based upon regulation and selfcontrol. These have to be strictly adhered to in daily life.
Then comes Discrimination. The world is a mixture of good and bad, of joy
and sorrow, right and wrong, victory and defeat. In a world replete with
such opposites, man has to make constantly the choice between what is
right and proper and what is wrong and undesirable. Man should not let
himself be guided by the mind. He should follow the directions of the
Buddhi (Intelligence). As long as you follow the mind, you cannot obtain
Madhava (Divinity).
Determination is the fifth D. It is like the reins of a horse. When you want to
achieve something, you must have the determination and persistence to
secure it by all your efforts. No room should be given for doubts and
hesitations. There is nothing on earth which cannot be achieved with firm
determination.
Starting with Dedication, you end with Determination.
-Bhagawan Sathya Sai Baba
Every being is a pilgrim to

reach God A Few exemplary
Bhaktas
Meerabai, Sakkubai, Surdas, Kabirdas, Shankaracharya and many
other saints and realised souls have proved in their lives that the time,
attention and energy spent, in religious practices is well spent. By
aradhana only were they able to visualise the Divine in the specific
form which they used as the instrument. (SSS Vol.14)
Whoever one may be, if one comes between you and God, you should
forsake him. This is the teaching of the Veda. Indian Scriptures
exhort, Matru Devo Bhava Pitru Devo Bhava Acharya Devo Bhava
(Revere your mother, father and preceptor as God).
But Bharatha disobeyed his mother as she was responsible for his
separation from Lord Rama.
Prahlada disobeyed his father Hiranyakasipu, who tried to prevent
him from chanting the name of Lord Hari.
Emperor Bali rejected the advice of his preceptor Sukracharya and
offered himself to Lord Vishnu.
216
Every being is a Pilgrim to Reach God A Few Exemplary Bhaktas
Vibhishana sought refuge in Lord Rama having forsaken his brother

Ravana, who tried to come between him and the Lord.
Even though for a wife, the husband is her everything, Meera went
away to Dwaraka, disobeying her husband, because he was
obstructive in her Godward path.
Devotee enjoys an intimate and inseparable relationship with the
Lord. Nobody has the right to come between the Lord and His
devotee. You should establish and strengthen such relationship with
the Lord and experience bliss therefrom. This is the meaning of
friendship with the Lord. (Divine Discourse in Purnachandra
Auditorium on 12-9-1989)
The Vedas have declared that in observing Dharma and doing one's
duty by the Divine, the opposing words of no one--father, mother,
preceptor or anybody else should be heeded. Bharatha, Prahlada,
Meera and others are examples of those who went against the
injunctions of mother, father, husband respectively in adhering to
their devotion to the Lord. No one is' entitled to be a barrier between
the devotee and the Lord, whatever is his relationship with the
devotee. (SSS Vol.22), 12-9-1989.
Here are a few devotees who have transcended all relationship to
reach the divine:
Meera
Meera was a Hindu mystic poet and devotee of Krishna. She was one
of the most significant Sants ("true" or "saints") of the Vaishnava
217
bhakti movement. Some 1,300 pads (poems) commonly known as

bhajans (sacred songs) are attributed to her. These are popular
throughout India and have been translated and published worldwide.
In the bhakti tradition, they are in passionate praise of Lord Krishna.
In most of her poems, she describes her unconditional love for her
Lord and promotes Krishna bhakti as the best way of life because it
helps us forget our desires. (Wiki)
Meera's devotion to Krishna

Meera11 was a devotee who had completely merged herself in Krishna
consciousness. (SSS Vol.20) Meera asked her mother, as a tiny girl,
"Mother! We are playing a game. The other girls have all given out
the names of the man each will wed; who is to be my husband---tell
me, I must tell them his name"? When she worried her for some little
time, the mother blurted out, "This Giridhar, installed in this shrine,
He is your husband. Go". Meera dedicated herself to the Lord
Giridhar (Krishna) from that moment and saw everywhere, at all
times, only His complexion and His compassion. (SSS Vol.8)
After her marriage, she requested her husband to build a temple for
Krishna. The Rana built for her a temple in marble. Meera spent all
the time in the temple singing bhajans (devotional songs) oblivious of
the outside world. (SSS Vol.20) As were the tradition in those days,
women were forbidden from freely moving among the males or sing
in public. That too Meera was the wife of Maharana (a Rajput King)
11
Meer, a Princess of Rajastan and queen of Chittor; devoted to Krishna; took

poison from her husband without any effect; composed devotional songs of
exceptional quality. (Glossary for the Vahinis)
218
they were never allowed to mix with men. However, Meera never
entertained such differences. In her view, The entire creation was
feminine and only Krishna was male12. Hence, she always believed
that she was moving among ladies, not gents. With such a broad
feeling Meera used to move about freely and sing the glory of Lord
Krishna in an ecstatic mood. As a result, the Rana developed hatred
against her. He was angry that Meera was freely moving about,
ignoring the differences between a male and a female and thus
bringing down the reputation of the royal family.
Meera meets Akbar

Akbar the Mogul Emperor happened to know about the deep devotion
of Meera through some one. He developed it an intense desire to have
her darshan somehow. He disclosed this to his confidant Birbal. He
too wanted to accompany the Emperor. Both of them set out to have
the darshan of Meera, in disguise. During that time Meera was
engaged in soulful singing of the divine name of the Lord Krishna in
the Mandir. After hearing her singing, Akbar was deeply in
transcendental bliss. Until Birbal patted him on his back and brought
him into world, he lost consciousness. Finally before he departed,
12
Do we consider someone as a male because he wears a pant and a bush shirt.

But, all are ladies only! How? Because all are Prakriti (the eternal feminine
nature). Several people play several roles on the stage called universe. They
are just roles. The mind is common to both ladies and gents. If there is a
sorrowful event, both ladies and gents weep. Similarly, hunger is common to
both sexes. Anger is common to both. The six enemies to a human being
namely desire, anger, greed, pride and jealousy are common to both males and
females. Hence all are women only. God only has the power to restraint and is
beyond these six enemies. Hence, He is only the male. (Beacons of Divine
Wisdom Part 2 p.127)
219
Akbar went to Meera with a garland in his hand and prayed, Mother!
Kindly take the garland and put it around the neck of Lord Krishna.
Meera replied. I am sorry I dont touch others articles. You can
yourself put the garland around Krishnas neck is you wish. Akbar
did not dare go near the idol of Krishna and prayed to Meera once
again to take the garland and decorate the idol of the Lord Krishna.
Unable to say no to his sincere prayer, Meera took the garland from
Akbar and put it around the neck of Lord Krishna. (Beacons of
Divine Wisdom Part 2, pp. 126-127)
Divine Name can convert poison to nectar13

Rana arranged to mix poison in the milk and asked her to drink.
Meera has a habit of offering everything to Lord Krishna before she
partook of the same. She used to carry out her daily routine in the
spirit of Sarva Karma Bhagavat Preethyatham (performing all
acts with a view to please God). Hence, she placed the vessel
containing milk at the altar of Krishna and prayed wholeheartedly
Krishnarpanam! (I offer this to Lord Krishna). That was a genuine
offering from the depth of her heart. The very next moment, Lord
13
The potency of the Divine Name is such that it can convert even poison into
nectar. This is illustrated by an episode from the life of Meera. She was a
queen. But she was so much absorbed in her devotion to Krishna that she
would sing and dance with ecstasy unmindful of whether she was in a palace
or in a crowded bazaar. Meera had no body consciousness at all. A true
devotee should be totally free from the sense of "I" and "Mine." In this way,
Meera demonstrated to the world the power of the Lord's name and the
greatness of devotion to the Lord. (SSS Vol.25)
220
Krishna partook a portion of the milk and changed the rest in to

divine nectar. Meera partook of the left over milk happily as Lord
Krishna prasadam (sanctified food). Her brother in- law was waiting
eagerly and anxiously to her the news of her death. Man proposes,
God disposes! In a few minutes, he came to know that the poisoned
milk did not have any effect on her and felt deeply disappointed.
Meera did not die as expected. She was her normal self. The reason
being, the milk along with the poison became an offering to Lord
Krishna! As a result, the idol of Krishna made of pure white marble
turned into blue! The Rana arranged to get the small quantity of milk
that was in the vessel tested. It was proved it had no poison in it. The,
what had happened to the poison that he himself had mixed in the
milk, was the question that troubled the King. Lord Krishna partook
of the poison, since it was offered so lovingly by His devotee, Meera
in a spirit of Bhagavath Preethyartham (to please God). Hence, the
poisoned milk could not do any harm to Meera, the dear devotee of
Lord Krishna. Whatever one offers to God in a spirit of Bhagavat
Preethyartham, He removes the impurity in it and sanctifies that
offering. (Beacons of Divine Wisdom Part 2, p. 127)
Rana locks Meera out off the Mandir

The Rana, who allowed Meera to carry on her worship of Krishna as
agreed to by him before the marriage, got vexed with her complete
absorption in Krishna and prohibited her from going to the temple
and closed its doors to prevent her from going there. (SSS Vol.20)
He thought, This lady is spoiling the reputation and honour of the
royal family. It is high time she is sent out, Immediately, he rushed
to the Mandir and ordered, You go away from the Mandir
immediately. Meera could not understand why she was being forced
221
out of the Mandir. She pleaded, I am living only for the sake of
Krishna. How can I go leaving Krishna? Rana was not willing to
wait further and therefore dragged her out of the Mandir, holding her
hair.
She was shocked at this unforeseen development. However, she
recovered soon and thought to herself, This Mandir is impermanent
on any day. The one that is permanent is the Mandir in my heart.
(Beacons of Divine Wisdom Part 2) Meera felt: "The Rana may bar
me from the temple which he has built. But who can bar me from
seeking the Krishna who resides in the temple of my heart?" (SSS
Vol.20) She therefore, advised her mind, Chalore Man Ganga
Yamuna theer (Oh! Mind! Go to the place where the rivers Ganga
and Yamuna meet14). Meera exhorted her mind to meditate upon the
brow centre, where Lord Krishna is installed. What is the form of
Krishna there? Krishna wearing a crown decorated with peacock
feather, radiant yellow coloured robe and ear studs and a resplendent
body. Though she was thrown out of the Mandir built with brick and
mortar, she could still be holding on to her dear lord Krishna by
meditating upon His beautiful form in her brow centre. (Beacons of
Divine Wisdom Part 2, pp. 127-128)
When Meera was locked out of the Krishna Mandir by the Rana she
was advised by Tulasidas that in the quest for God she was not bound
to obey her husband's orders. (SSS Vol.25)
14
This is the place where the two channels ida and pingala meet. It is the
nerve centre called Sushumna. It is located in the brow centre. (Beacons of
Divine Wisdom Part 2)
222
The woman saint, Meera said, "Braving all hardships, I dived deep
into the ocean of the worldly life and at last got hold of the precious
pearl in the name of Krishna. If I lose hold of this pearl, I
may not get it again. Therefore, Oh Lord! You are my sole refuge."
(SSS Vol.25)
She prayed to the Lord, Swami, I delved deep into the ocean and
could get the pearl of your divine name. Let not this valuable pearl
slip from my hand and drop back into the ocean. Having been born in
this world let me sing the glory of the divine name constantly and
make my life sanctified. (SSS Vol.40)
Krishna was the only refuge to Meera

Unmindful of torrential rain and tempestuous wind she was going
through the streets singing the glory of Lord Krishna. Several people,
young and old, men and women followed her. Meera prayed to Lord
Krishna saying, Oh! Giridhari! I am able to secure the most valuable
pearl called divine name by delving deep into the sea called samsara,
undergoing several difficulties. Please help me to preserve it carefully
so that it may not slip out of hands, You are my only refuge.
(Beacons of Divine Wisdom Part 2 p. 130)
Rana realises and repents
When the Rana pushed Meera out of the temple and locked it, exactly
at the same time the doors of the Krishna Temple in Dwaraka shut
themselves automatically. Any amount of prayers or any efforts by
anyone could not make them open. The Rana realised his mistake and
went in search of Meera to apologise to her. (Beacons of Divine
Wisdom Part 2, p. 130)
223
Meera's thoughts were centred on Krishna installed in Dwaraka. She

ran towards Dwaraka through forests and hills, defying storm and
rain, singing all the way and calling on "Krishna ! Krishna !"
Reaching Dwaraka, she entered the temple but found the doors of the
sanctum closed. Despite all her efforts, the doors would not open. She
cried out "Oh Krishna ! Do you think with the cymbals in one hand
and tambura in the other how can I hold your lotus feet? See, I am
throwing them away. I shall not give you up and you cannot get away
from me. Abandoning everything, I will cling to your feet." Crying in
anguish, Meera knocked her head against the door of the sanctum,
(SSS Vol.20) calling Giridhari! Giridhari! Surprisingly, the doors
opened and Meera breathed her last, both happened at the same time
Lord Krishna appeared before her granted the ultimate boon of
merger with Him. A few minutes before Meera breathed her last; the
Rana came running to her and repented for his mistake saying, Oh!
Meera! I did great harm to you not realising your devotion to Lord
Krishna. Please forgive me. (Beacons of Divine Wisdom Part 2, pp.
130-131) An effulgent flame emerged from her body and merged into
the Krishna idol. (SSS Vol.20)
Sakkubai, Namadeva and Jnanadeva

Sakkubai revolves around Sakkubai, a Krishna devotee, whose
husband is a mama's boy'. Sakkubai's mother-in-law is a sadist,
torturing Sakku by beating her and giving her a lot of household
chores.. Sakkubai goes away to Pandharpur along with a group of
pilgrims and Lord Krishna in disguise takes her place in the
household. Unaware of this, the cruel mother-in-law makes the fake'
Sakkubai's life hell. But she wins all the cruel tests. The real Sakkubai
wishes to lay down her life at the feet of her Lord and dies.
224
Lord Krishna realizes he cannot get out of the disguise, because the
original is no longer alive. His wife Rukmini comes to his rescue and
the mother-in-law realizes the truth about her daughter-in-law and
all ends happily
The Hindu (http://www.thehindu.com/features/cinema/article257245.ece)
Namdev (traditionally, c.1270 c.1350 CE) was a poet-saint who is
significant to the Varkari sect of Hinduism. He is also venerated in
Sikhism. He is traditionally believed to have been born in 1270 CE in
the village of Narsi Bahmani, in Hingoli district (presently called
Narsi Namdev) of Maharashtra, India. Most of the spiritual messages
of Namdev emphasized the importance of living the life of a
householder and that through marriage and having a family, one
could attain Moksha. (Wiki)
Dnyaneshwar (Jneshvar, Jnandev, Jnanesvar, Janadeva)) was a
13th-century Maharashtra Hindu saint (Sant - a title by which he is
often referred), poet, philosopher and yogi of the Nath tradition
whose works Bhavartha Deepika (a commentary on Bhagavad Gita,
popularly known as "Dnyaneshwari"), and Amrutanubhav are
considered to be milestones in Marathi literature. (Wiki)
Sakkubai prayed and yearned to go to Pandharpur for darshan of
Panduranga. She endured all kinds of troubles and indignities and
earned the Lord's grace. (SSS Vol.28)
Sakkubai15, an ardent devotee of Lord Panduranga, continuously
chanted the Lords name. One day, she could not perform her daily
15
Sakkubai, a famous Krishna devotee. (Glossary for the Vahinis)
225
chores since she was running high temperature. Even under these
circumstances, her husband and mother-in-law would not allow her to
take rest. At this juncture, Lord Panduranga assumed the form of
Sakkubai and performed all her duties. (SSS Vol.32 Part II)
Once Sakkubai complained to the Saint Namadeva16 that somebody
was stealing the cow-dung cakes she was making every day.
Namadeva asked Sakkubai, "How do you identify the cow-dung
cakes made by you?" She replied: "I always recite the name of the
Lord whatever action I may be doing. The cow-dung cakes I prepare
bear the trait of the name I chant".
She ran up to her home and brought a dung-cake made by her. She
placed it close to the ear of Namadeva. The dung-cake was chanting
the name of God: "Ranga! Ranga! Panduranga! Namadeva heard
these words coming out continuously from the cake.
Namadeva wondered whether this was real. Even the great men of
those days could develop doubts of this kind. Sakkubai was asked to
prepare another dung-cake. She brought some dung and made it into a
cake, while chanting the words, "Ranga! Ranga! Panduranga!
Namadeva tested that cake by keeping it close to his ear. Once again
he heard the words, "Ranga! Ranga! Panduranga! issuing from the
dung-cake. He realized that the power of the Lord's name was beyond
all reckoning. Man's thoughts remain forever, outlasting his human
existence.
16
Namadev Hindu saint-poet in 13th and 14th centuries (Glossary for the
Vahinis)
226
Prior to this episode, Namadeva used to be known as Vamadeva.

From that day, he started chanting the name of the Lord. Namadeva
was the younger brother of Jnanadeva. Namadeva was ever blissful
chanting the Lord's name. By reciting the Lords name any difficult
task can be accomplished. One becomes what one thinks (Yad
bhavam thad bhavathi). Hence people should see that their thoughts
are pure and good. Human life is the expression of one's thoughts.
When an inquiry is made into what is most important for man, the
general answer is: life is most important. Some others may declare
wealth is most important. But Sakkubai was not of this view. She
declared that the most important thing for anyone is the name of the
Lord. It is God's name that promotes the fame of a person. (SSS
Vol.31), 26 February 1998
Krishna's response to Sakkubais devotion

When Sakkubai wanted to join the pilgrims going to Pandharpur,
Krishna could have openly arranged for her joining the party. But He
did not do so. If she would have gone against her husband's will, she
would have got a bad name. To maintain her good reputation and
show her as an example to the world, Krishna assumed Sakkubai's
form and subjected Himself to all kinds of harassments of the motherin-law, while the real Sakkubai was sent to Pandharpur. Why did
Krishna do this? The Lord is ready to assume any form and subject
Himself to any hardship to uphold Dharma. On the one hand, public
opinion has to be respected. On the other side, the devotee should not
go astray. Only the Divine knows how to reconcile these opposites.
(SSS Vol.21)
Sakkubai went to Pandaripuram and merged in the Lord there. (SSS
Vol.31, p. 51)
227
Sakkubai always chanted Ranga, Ranga, Ranga, .. But others

made fun of her. Her mother-in-law and her husband subjected her to
great ordeals. Ultimately, Lord Panduranga came to her help and she
was able to reach Pandharpur. Thus, she became a shining example of
devotion and dedication for the entire world. That is why so many
people came to see her. She never thought that Pabduranga was
separate from her. She contemplated on Panduranga in all the three
states Viz., Jagrat (waking) Swapna (drama) and Sushupti(deep
sleep). But modern man does not know who God is and where He is.
In fact God is present everywhere, wherever you see. Many people
who earlier did not believe in God and even showed disrespect to the
idols of gods have become devotees of Swami. Unknowingly people
may commit mistakes but once they realise their mistake, they will
repent. Repentance is true atonement. It is God who pervades the
entire world. Out of their ignorance, people may say many things
about God. But once they realise the truth, they will know that God is
one. (SSS Vol.42, p. 200)
Jnana and namasmarana

Walking on the road, a man may see a temple and make formal signs
of worship. What are they worth? Worship should stem from the
heart. Think of God in your mind and offer your worship in silence.
Sakkubai had set an example to the world by her intense devotion to
God. Even Namadeva became her disciple after seeing her exemplary
devotion. He began chanting the Lord's name continually. He taught
the people that reciting the Lord's name is the means to experience
God.
Once, Namadeva and Jnanadeva were going through a forest. For
Jnanadeva everything was a manifestation of Divine Wisdom
228
(Jnanamayam). He believed that through knowledge anything could

be achieved. As they were going along they felt thirsty. They saw a
derelict well. There was some water deep at the bottom of the well.
Jnanadeva took the form of a bird, flew down to the bottom and drank
the water to quench his thirst. Jnanadeva could assume any form
because of his spiritual powers. Namadeva said, I don't need to
assume any form. My God is within me. I can secure His nearness
without my going to Him. So saying, he sat under a tree and started
reciting the Lord's name. The water in the well rose and overflowed
so that Namadeva could quench his thirst easily. The true devotee
should be able to bring God near him, without his having to go in
search of God. If he is filled with love for God, that love will attract
God toward him. (SSS Vol.31), 26 February 1998
Jayadeva
Jayadeva was a Sanskrit poet circa 1200 AD. He is most known for
his composition, the epic poem Gita Govinda, which depicts the
divine love of Krishna, and his consort, Radha. This poem, which
presents the view that Radha is greater than Hari, is considered an
important text in the Bhakti movement of Hinduism. (Wiki)
Jayadeva's portrayal of Radha Bhakti

"Geetha Govindam", the Book of Songs of Govinda (Krishna) by the
great mystic and poet Jayadeva17 of Orissa, is the immortal portrayal
of Radha Bhakti in its manifold manifestations. Jayadeva could
express it with such charm and clarity that even the man behind the
17
Jayadev: Sanskrit poet; wrote the Gita Govinda, which describes the
early life of Krishna. (Glossary for the Vahinis)
229
plough sang those songs and filled his heart with divine delight. The
ruler of the land, Lakshmana Sena, was stricken with envy. He
prepared a parallel book of songs and ordered that they be sung,
instead of Jayadeva's outpourings, in the temples of the land,
including the greatest of them all, the Jagannath Temple at Puri.
When his order was receded with universal protest, the king laid both
the books at the Feet of Lord Jagannath and the shrine locked and
kept under strict vigilance.
When the doors were opened in the morning, the king saw the Lord
having Jayadeva's 'Geetha Govindam' in His hand, while his rival
book written out of envy and pride was thrown into a far corner. The
Lord had announced that He showers Grace on inner purity, not outer
pomp. (SSS Vol.18), 7-9-1985.
The name of the Lord has been glorified in different ways all over the
world. Jayadeva was one who enjoyed always the leelas (sport) of the
Divine, experienced the presence of the Divine within him, devoted
every one of his daily activities to enjoying the sport of the Divine,
felt that he had no use for anything other than God's love, merged his
love in Divine Love and thereby became the very embodiment of
Divine Love. As people did not comprehend the spiritual significance
of his keerthanas, they misunderstood and misinterpreted the
meaning of Jayadeva's Ashtapadhis (octaves). (SSS Vol.25), 3 Mar
1992
Jayadeva said in a famous song. "Oh Lord! That heart which you
gave to me, I am offering to you." (SSS Vol.28), 22-10-1995
Jayadevas commentary on the tongue

In an exhortation to the tongue, Jayadeva said:
230
Jihve, rasajne, madhura-priyatvam, satyamhitam

tvam, paramam vada madhura-akshharaani,
Govinda, Damodara, Madhava."
("O sacred tongue, you know what is sweet,
truthful and beneficent.
Utter, then, the supremely sweet words'
Govinda, Damodara, Madhava").
The tongue experiences sorrow or suffering in its own home without
straying into the homes of others. It discretely decides beforehand
whether an edible should be eaten or not. If it is sweet, it shows its
consent by sending it down for digestion. But if it is bitter it spits it
out. If the tongue is properly used, it can be the means by which we
can attain Godhood itself. (SSS Vol.20), 6-5-1987.
You should also understand the importance of the faculty of speech
and the great role of the tongue. Addressing the tongue, saint
Jayadeva praised its immense power and called upon it to chant the
name of the Lord and not indulge in unholy talk. The tongue displays
a sense of discrimination in the choice of food. It has also a
remarkable ability to observe restraint by not getting bitten by the
teeth. It never goes beyond its bounds. Such a highly valuable organ
should be used for the sacred purposes for which it is intended. This
is the exhortation of the Upanishads to all mankind. (SSS Vol.24), 255-1991
Jayadeva hailed the tongue as the God-given instrument for glorifying
the Lord. This sacred instrument should not be misused in any way
for speaking ill of others or causing unhappiness to them. As enjoined
in the Gita, you should avoid unpleasant speech and use only words
231
that are true, comforting and good. Harshness in speech should be

avoided. Only when the tongue is used in this way can it become pure
and sacred. When your speech is sanctified your life itself becomes
sanctified. (SSS Vol.22), 19-1-1989.
Pundarika
Pundarika or Pundalik is a central figure in the legends of the Hindu
god Vithoba, generally considered a Vaishnava deity identified with
deities Vishnu and Krishna. He is credited to have brought Vithoba to
Pandharpur, where Vithoba's central shrine stands today. Pundarika
is also perceived to be the historical founder of the Varkari sect,
which is centred on the worship of Vithoba. (Wiki)
The One-Pointed Filial Devotion of Pundarika
Pundarika was a great devotee of Lord Panduranga. He always held
the view that service to the parents was of paramount importance.
(SSS Vol.38, pp. 124-125)
Everyone should treasure in his heart love for his mother, who has
borne him, reared him with love and fostered him with care. The
person who forfeits his mother's love will not earn any one's love.
Pundarika was the one who was devoted to the service of his aged
parents. In doing so he was adhering to a self-imposed rule. He would
not take any food until the parents had gone to sleep. (SSS Vol.20), 65-1987.
One day, he was serving his parents by massaging their feet. In order
to test his love towards his parents, Lord Panduranga appeared before
232
him. But, Pundarika did not want to be distracted from his duty and
continued to serve his parents. (SSS Vol.38, pp. 124-125)
The new-comer asked Pundarika to look at him. Pundarika said, that
he was seeing the visitor. The latter asked him: "In what form are you
seeing me?" Pundarika said'" I am seeing you as my mother." (SSS
Vol.20), 6-5-1987.
Then Lord Panduranga enquired of him, My dear son! I appeared
before you to give you My darshan; but you are not looking at Me.
Whom are you serving with such single-minded devotion?
Pundarika replied that he was serving his parents. Then, Lord
Panduranga queried, Is not God greater than the parents? Wont you
have My darshan at least for one second? But, Pundarika was not
disturbed. He replied, My parents are living divinities for me. I
cannot have your darshan, unless I put my parents to sleep. If you
wish to give me your darshan, you stand there on this brick till then.
So saying, he pushed a brick towards Lord Panduranga. The Lord
then commended his love and devotion towards his parents and
declared The world will always remain safe and prosperous if all
people cultivate such love and devotion towards their parents. May
such noble sons like you proliferate in this world. From then on,
great and noble ideas of sacrifice and detachment began to develop in
Pundarika. He spent his time happily serving his parents and winning
their love. (SSS Vol.38, pp. 124-125)
233
King Nabhaka, Nabhaga and Ambarisha

Ambarisha18, in Hindu mythology, was an Ikshvaku king and son of
Nabhaga. According to the Bhagavata Purana, he was a great
devotee of Vishnu and adhered firmly to the truth. He performed a
yaga with such great devotional fervour that Lord Narayana was
pleased to bless him with Sudarshana Chakra (Sudarshana meaning
"good vision") and which manifested as a wheel of prosperity, peace
and security to his kingdom. Once, Ambarisha performed the Dvadasi
Vratha, which required that the king must start a fast on Ekadashi
and break it at the start of Dvadasi and feed all the people. As the
moment of breaking the fast was drawing near, the mighty sage
Durvasa arrived and was received with all honours by Ambarisha.
Durvasa agreed to the king's request to be his honoured guest, and
asked the king to wait until he finished his bath in the river and
returned. As the auspicious moment approached when the king had to
break his fast to fulfil the vow of the vrata, Durvasa did not turn up.
On the advice of the sage Vasishta, the king broke his fast by taking a
Tulasi leaf with water, and waited for the arrival of sage Durvasa to
offer him food.
Durvasa, who was well known for his short temper, felt that
Ambarisha had violated the respect due to a guest by breaking his
fast before the guest had taken his meal, and in his rage created a
demon to kill Ambarisha, out of a strand of his hair. Lord Narayanas
Sudarshana intervened, destroyed the demon and started chasing
Durvasa himself. Durvasa went to Brahma and Shiva for protection.
Both pleaded their inability to save him. He went to Lord Narayana
18
Also spelt as Ambareesha
234
himself, who said that he could do nothing as he was bound by the

blemishless devotion of Ambarisha and suggested to the sage to seek
the pardon of the king. Durvasa went to Ambarisha, who prayed to
Lord Vishnu to recall the Sudarsana and save Durvasa. (Wiki)
The story of Nabhaga

The Bhagavatham contains the narrative of an emperor called
Nabhaka19. He had many sons, one of whom was Nabhaga. Nabhaga
was a great scholar. He entered a gurukula20 to learn different kinds
of knowledge. He was an ideal student. He dedicated his time and his
body to the acquisition of education. To this end he even forgot his
parents! He considered education to be the jewel of life. He realized
the tremendous power of true knowledge and decided to spend his life
acquiring it.
Nabhaga came to spend most of his time in the Gurukula. In due
course his father, Nabhaka, grew old and resolved to divide his
wealth among his sons. He gave wealth to all his sons but forgot
Nabhaga because Nabhaga was away in the pursuit of education.
After completing his studies, Nabhaga returned home. He saw his
brothers ruling the kingdom. He asked them, Brothers, where is my
share of the inheritance? They replied, Father did not leave you a
share. But we are yet to decide what to do with father himself. Hence,
you can have father as your share.
19
20
Nabhaga (Naabhaaga). Brother of Ikshvaku; father of Ambarisha. In

Ramakatha I, Sathya Sai Baba says that Prasusruka was Ambarisha's father.
(Glossary for the Vahinis)
Ancient Indian hermitage-school, where students of all back-grounds lived as
equals with a guru and acquired secular and spiritual education (SSB 1995)
235
Nabhaga was highly educated. He recognized the respect due to a

father and said, Father is enough for me. As per the sacred culture
of IndiaMaatru Devo Bhava, Pitru Devo Bhavamother and
father are equal to God. Nabhaga said, My father is my true wealth
and went to his father. He told Nabhaga, Dear father, as my brothers
have told me, you are my real wealth.
His father replied, Dear son, l have no property. But I will teach you
a way to earn wealth. Sage Angirasa is performing a Yagna. No one
else in the world is competent to perform this Yagna. Two mantras
are required for successful completion of this Yagna. Rithwiks21 have
been conducting this Yagna for a long time because they do not know
how to complete it. These two mantras are your real wealth. I will
teach them to you. Go there and recite them.
Ever obedient, Nabhaga went to the Yagna. He approached Sage
Angirasa and said, I can recite the mantras that will complete your
Yagna. He did so and the Yagna was completed successfully.
Angirasa acknowledged Nabhagas contribution and said, Dear
child, Im leaving for Vaikunta22 now. Enjoy all the wealth collected
for this ceremony.
After everyone departed, Nabhaga began gathering the wealth. A dark
man approached and claimed authority over it. He said, Im
21
22
Chanters of Vedic mantras. (SSB 1995)

Abode of Lord Vishnu. (ibid)
236
Rudra.423 It is the Divine command that wealth left over from all
yagnas belongs to me. Nabhaga said respectfully, You have your
right and I have mine. Let us find a third person to resolve our
dispute.
They went to Nabhaka, who was a master of all scriptures. Nabhaga
pondered the matter and judged not in favour of his son, but in
Rudras favor. Nabhaga fell at Rudras feet and sought pardon for his
mistaken claim. Rudra admired Nabhagas sense of justice,
truthfulness and devotion to his father.
Bestowing all the wealth on Nabhaga, Rudra said, Son, the whole
world is illumined by your virtues. Im pleased with your ideal
qualities. I have never met a student like you. Rudra blessed him that
he would rule the kingdom for a long time and also gave him the most
permanent wealthAtma Vidya. Nabhaga was filled with Bliss. He
went on to become the richest among kings of the Ikshvaku524
dynasty.
The story of Ambarisha

In due course, Nabhaga had a son called Ambarisha. The story of
Ambarisha in the Bhagavatham is very sacred. Ambarisha was highly
educated. He showered happiness on his subjects, considering them
his children. To him, his subjects were parts of his body and the Lord
was his heart. A king and his subjects are related to each other as the
head is to the body, he believed.
23
24
A form of Lord Shiva. (SSB 1995)

A dynasty of great kings of ancient India (ibid)
237
Worldly experiences are dreams. Nothing is permanent. Anityam

Asukham Lokamthe world is temporary and sorrowful.
Maata Naasti, Pita Naasti,
Naasti Bandhu Sahodarah
Artham Naasti, Griham Naasti,
Tasmaat Jaagrata Jaagrata
Mother, father, brother, relatives,
wealth, homeall are unreal.
Therefore, beware, beware!
All relations are to do with the body. They are based on attachment,
not on love. Attachment is bondage. Knowing this all too well, we
still desire them and descend into bondage. Ambarisha realized this
very early in life. He decided that he wanted only the treasure of
Gods proximity and not worldly attachment.
Sages Vasishta and Gautama once instructed King Ambarisha to
perform the Aswamedha Yaga25. Many kings had performed the
same yaga successfully but no one in any age had done it like
Ambarisha. He conducted it magnificently, giving away cows, land,
gold and other articles in charity, articles that people had never seen
or heard of before. During the Yagna, Ambarisha forgot his kingdom
and even his body. He concentrated only on Lord Narayana. At the
25
Horse Sacrifice. Vedic ceremony performed by kings seeking to establish

supremacy over other kings. In a spiritual sense, Swami says, the body of a
horse constantly twitchessymbolic of restlessness of the mind. This rite is to
attain steadiness of mind.
238
end of the Yagna, Lord Narayana appeared and presented His

personal weapon, Sudarsana Chakra26, to Ambarisha.
Armed with this blessing of Sudarsana, Ambarisha was able to enjoy
the world and surmount all difficulties in his life. He had no worries,
sorrow or desires. He concentrated wholeheartedly on the Lord.
True devotion of King Ambarisha

Sometime later, instructed by Sage Vasishta, Ambarisha performed
the Dwadasi Vrat. (SSB 1995) Fasting on Ekaadasi day and breaking
the fast as-soon as Dwadasi came in, was one of the important rites
that Ambarisha observed meticulously every fortnight. Ekaadasi is
the eleventh day of the Moon and Dwadasi, the twelfth day. The fast
has to be broken with prayers to Vishnu and the partaking of the
offering made to Him as soon as, according to the lunar calendar, the
twelfth lunar day has started. (SSS Vol.14), 20-8-1978. These were
the stipulations of the vow. (SSB 1995)
On one occasion, a few hours before the approach of Dwadasi, the
great sage Durvasa, reputed for his frequent fits of fury and burst of
uncontrollable temper, arrived at the palace of Ambarisha. He was
heartily welcomed by the King. (SSS Vol.14), 20-8-1978. Ambarisha
honoured him. Durvasa said, O King, no one has performed such a
vow in the world. You will achieve great fame. Your kingdom will
always experience peace and abundance. Ambarisha pleaded,
26
What is meant by Sudarsana? In a worldly sense, it means a disc endowed

with power. Spiritually, Sudarsana means good sightthe ability to see
everything in its true light. (SSB 1995)
239
Swami, you must accept my hospitality today. Durvasa said, With

pleasure. But give me some time. I will go to the river, bathe and
complete my daily prayers. So saying, Durvasa left for the river with
his entourage. (SSB 1995) Ambarisha pleaded with him to proceed to
the Ganges, finish his ablutions and return in time for the breaking of
the Ekaadasi fast. But the sage took his own time and was nowhere
evident when the crucial moment arrived.
Ambarisha started getting worried when Durvasa did not return even
after a long time. Why? On the one hand, the etiquette of a host
demanded that he could not eat before offering food to his guest. On
the other hand, rules of the Dwadasi Vrata dictated that Ambarisha
had to eat before the auspicious moment. Ambarisha was as worried
now, as he was peaceful during the vow. Vasishta suggested that he
touch a few drops of Tulasi727 water to his lips to break his fast,
assuring him that no fault would accrue to him by this act28.
Ambarisha obeyed Vasishta.
Durvasa returned after the auspicious moment. He divined
Ambarishas action. He said, Ambarisha, you are blind with pride!
Ambarisha asked, Honourable Sage, what is my fault? Durvasa
said, How dare you act innocent! You invite me as a guest and then
eat before you serve me! Is this not a violation of the principles of
27
28
Basil plant, sacred to Hindus. (SSB 1995)

Since that could be considered as breaking of the fast. On Ekaadasi day, even
water is taboo during the period of fasting. He said that Durvasa had no reason
to get angry, since the drops of water were taken by him only as a token to
keep the vow. (SSS Vol.14), 20-8-1978.
240
hospitality? I am a Maharshi, not an ordinary guest! To insult me is

not expected of you!
Ambarisha claimed innocence, humbly but fearlessly. But Durvasa
was adamant. He plucked one hair from his head and empowered it
with a mantra. A terrible demoness appeared and lifted her sword to
kill Ambarisha. In a flash, the Sudarsana Chakra appeared and put an
end to the demoness. The Lords weapon then turned on Sage
Durvasa. Durvasa fled. Sudarsana Chakra followed him through
forests, rivers, deserts, plains, cities... everywhere. Durvasa ran and
ran. Finally, he sought refuge in Brahma Loka, Lord Brahmas abode.
Brahma told him, Im helpless. I cannot challenge Lord Narayanas
power. I am the Lords servant. You will gain nothing from me.
Durvasa then fled to Kailasa, Lord Shivas home. Lord Shankara
spoke similar words, I have no right to oppose Narayanas Will. I
cannot help you. Durvasa then ran to Lord Narayana Himself. The
Lord said, O Sage! Do you not see My helplessness? I may be allpowerful, but I cannot break one bond: The bond with devotees who
have renounced everything for Me. I will always submit to My
devotees. Ambarisha is one such devotee. He has renounced
everything and he seeks Me alone. I cannot deny such surrender. The
power of love (prema shakthi) of My devotees is greater than My
own will power (iccha shakthi)! I cannot help you in the least. But I
will suggest a solution. Seek the pardon of Ambarisha.
As advised by Lord Vishnu, Durvasa retraced his steps and fell at
Ambarishas feet. Durvasas penance and powers were unsurpassed.
Imagine, such a great sage falling at a kings feet! Ambarisha was
surprised and embarrassed. He said, O great sage! You are rich in
penance and wisdom. Please do not fall at the feet of an ordinary man
241
like me. Durvasa replied, In my pride I spoke harsh words to you. I

made you suffer without recognizing your sincere devotion. Pardon
me. Ambarisha then prayed on Durvasas behalf, O Lord Vishnu,
You are the embodiment of Love and Compassion. You are allknowing and omnipotent. Please forgive the sages faults.
Only then the Sudarsana Chakra stopped pursuing the sage. The Lord
is a servant. What is the inner significance of this story? The Lord is a
servant of His devotees. He is the final authority everywhere, except
in the presence of His devotee! The Lords powers are benign to His
devotees and devastating to wicked people. Hanumans life signified
the same idea. Hanuman was humble in front of Rama but bold and
terrible to Ravana. Virtue, faultless behavior, renunciationall these
are merely facets of devotion.
Ambarisha was an emperor not just of his kingdom, but in the
kingdom of devotion as well. Even Brahma, Vishnu, and Shiva had to
bow to his devotion! The efficacy of devotion is Avaang Maanasa
Gocharambeyond thought and word. In this Kali age, people do not
understand devotion. They think devotion is limited to worship,
bhajans, and vows. Gods Form should be imprinted in your heart
like words on paper!
There should be no separation, no distinction between you and God.
Such intense faith is rare today. Ambarishas eyes only saw
Narayana, his ears heard only the Lords Name, his feet approached
only the Lord and his hands were ever engaged in worship. Divine
brilliance flowed through all his senses. Nabhaka, Nabhaga, and
Ambarishagrandfather, father and sonall three were highly
educated. What education did they have? Not worldly education, but
242
Atma Vidya! Krishna said: Aadhyatmika Vidya Vidyaanaamtrue

knowledge is knowledge of the Self. The different kinds of worldly
knowledge are small tricklesm which merge into the ocean of Atma
Vidya. Nadeenaam Saagaro Gatihall rivers are destined for the
ocean. It is only because he pursued spiritual knowledge hand-inhand with worldly knowledge that Ambarisha became worthy of the
Lords protection. He was able to subdue the curse of a sage. A curse
given by a sage is normally irrevocable.
But Ambarisha was able to humble even a sage of Durvasas stature!
Nothing in the world comes close to the power of devotion. But fools
are blind to it. Truly, one who recognizes the potency of devotion
cannot stay aloof from the path even for a moment. Even nectar may
have traces of bitterness but the principle of devotion is sweetness,
sweetness, sweetness.
Premaamritamthe nectar of devotionis the limit of sweetness.
Such premaamritam is present only between God and devotees. All
other relations are based on attachment. Love and attachment are
poles apart. People tell Swami, I love you, I love you, I love you.
What is love? They dont know. (SSB 1995)
A devotee takes the curse as a gift from God

Ambarisha took the curse as a gift from God; he submitted himself to
it in the spirit of a Sharanaagathi, for he had no will of his own. Thus
God came to his rescue. Ambarisha did not call upon Vishnu and pray
that he may be saved from. the anger of Durvasa. He accepted that
too as the Will of Vishnu. The Chakra pursued the terrified sage over
all the three worlds, and when Durvasa fell at the feet of Vishnu, He
directed him to approach Ambarisha himself to pardon. The attitude
243
of surrender or Atma nivedhana (offering the self to God) makes a

person dedicate his entire personality at the Feet of the Lord. (SSS
Vol.14), 20-8-1978.
Tukaram
Sant Tukaram (15771650) was a prominent Varkari Sant and
spiritual poet of the Bhakti. He is often referred to with an honorific,
Sant Tukaram. Sant Tukaram was a devotee of Vitthala or Vithoba, a
form of God Vishnu.
Tukaram was born in the year 1577 and lived most of his life in Dehu,
a town close to Pune in Maharashtra, India. Kumar, Munshi, Kincaid
and Parasanisa, consider him to be of the Kunbi Maratha or
agricultural tillage caste or vaani. In accordance with an Indian
tradition, Tukaram's family name is rarely used in identifying him.
His real name is Tukaram Bolhoba Aambile. Rather, in accord with
another tradition in India of assigning the epithet "Sant" to persons
regarded as saintly, Tukaram Maharaj is commonly known in
Maharashtra as Sant Tukaram.
Tukaram was a potter who used to make pots and earthen ware to
eke out his living. He was so generous that whatever he earned he
used to spend for alleviating the sorrow and difficulties of the poor
people. Since his heart was full of devotion and compassion for the
poor, he used to spend his entire earnings in providing relief to them.
The Keerthanas and poems he wrote were full of devotional fervour
and emotion. He was simple, honest and full of integrity. While
singing the keerthanas composed by himself, he used to forget
himself. People used to laugh at him seeing such height of emotion.
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Some people even went to the extent of developing hatred and

jealousy against him. Even then, he used to respect them. Emperor
Shivaji having heard about his intense devotion and surrender, sent
his Minister once to handover some money to Tukaram as a gift . But
Tukaram did not touch that money. On the other hand, he closed his
eyes and prayed to his dear Panduranga, Oh! Vitthala! Do you wish
to slip away from me, keeping this gift of money in my hand? I will
not touch anything (even money) except your Lotus Feet? Tukaram
then wrote on a slip of paper, Oh! Emperor Shivaji! I have
completely surrendered myself to Lord Panduranga. I have no other
wish except the divine proximity to the Lord. I am not a destitute,
when Lord Vittal Himself is protecting me. There is no wealthier
position in the world than Lord Vitthal. His entire property belongs to
me. Hence, I cannot accept the money sent by you. I am sending back
to you. Please do not mistake me. From then on, Emperor Shivaji
joined the holy company of Tukaram and derived the full benefit of
that sathsang. (Beacons of Divine Wisdom Part 2, pp. 181-182)
Tulasidas
Tulasidas also known as Goswami Tulsidas was a Hindu poet-saint,
reformer and philosopher renowned for his devotion to the god
Rama. A composer of several popular works, he is best known as the
author of the epic Ramcharitmanas, a retelling of the Sanskrit
Ramayana in the vernacular Awadhi. Tulsidas was acclaimed in his
lifetime to be a reincarnation of Valmiki, the composer of the original
Ramayana in Sanskrit.[ He is also considered to be the composer of
the Hanuman Chalisa, a popular devotional hymn dedicated to
Hanuman, the divine devotee of Rama. Tulsidas spent most of his life
in the city of Varanasi. The Tulsi Ghat on the Ganges River in
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Varanasi is named after him. He founded the Sankatmochan Temple

dedicated to Hanuman in Varanasi, believed to stand at the place
where he had the sight of Hanuman. Tulsidas started the Ramlila
plays, a folk-theatre adaption of the Ramayana. He has been
acclaimed as one of the greatest poets in Hindi, Indian, and world
literature. (Wiki)
Inner meaning of the advice of Tulasidas

Tulasidas was a contemporary of Meera. She wrote a letter earlier to
Tulsidas seeking a clarification from him as to how she should
conduct herself when there is a clash between her personal life and
her devotion to God. The Rana is putting me to great trouble due to
his self-interest. I am not creating any problems to him wantonly; I
am following the divine command. However, I had to flout his orders
now and then. Kindly clarify whether it is correct on my part to do
so? Tulsidas replied, It is necessary to submit to the Kings orders to
a certain extent in worldly matters. This is your duty. However, one
need not care any individual, however high he may be, in matters
relating to devotion to God. You are aware that the demon King
Hiranyakasipu out his son Prahlada to great torture. Still, Prahlada did
not give up his devotion to God. Rather, he ignored even his fathers
command. When someone like a husband or even a king comes in
your way in matters relating to devotion to God, you need not at all
care Vibhishana, brother of King Ravana moved away from him and
sought refuge in Sreerama, when Ravana came in the devotion to
God. He did not even entertain the feeling that Ravana was his
brother. Similarly Queen Kaikeyi put her son Bharatha to great
trouble when he wished to go the forest to see his brother Rama. She
told him, You need not go to the forest. Be prepared to be coronated
as the King of Ayodhya. Bharatha then disassociated himself from
246
his mother. His policy was that one should renounce even ones
mother when she comes in the way of reaching God. In yet another
instance when Emperor Bali was prepared to offer himself totally to
Vamana, his Guru Sukracharya tried to dissuade him from doing so in
ever so many ways. Emperor Bali then told him emphatically Oh!
Guruji! When God Himself approached me to seek my body in
charity, why, should I not oblige Him? To whom else can I offer this
body? Does God come to anyone and seek alms? Now He has come
to me and stretched His hand before me saying, Bhavathi Bhikshaam
Dehi!(Please give Me alms). Thus, His hand had come under my
hand, I have become the donor and He the receiver of alms. How
fortunate I am! He decided to offer his everything to god, even
disregarding the advice of his Guru. These noble souls renounced
even the father, mother, brother and Guru in the path of devotion.
Hence, you may follow their example when it concerns devotion to
god. What is the inner meaning of the advice given by Saint
Tulasidas? God is greater than anyone else, Mother, father, sisters,
brothers, wife and husband, all have come in the middle only! These
relationships are like the passing clouds. Before your birth, after your
birth and even after death, God is the only ONE who does not
undergo change in all three periods of time past, present and future.
Hence, one has to develop unflinching faith in Him. In order to attain
God who is eternal, the fleeting constraints created by individuals
should not be taken into consideration.
Meera understood the message contained in the letter of Saint
Tulasidas. She thought to herself, Oh1 Lord Krishna! My heart is
your Mandir (Temple). No one can separate us? She then set out on
her journey to god singing, Chalore Man Ganga Yamuna theer.
(Beacons of Divine Wisdom Part 2, pp. 129-130)
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Tulasidas in one of his famous songs described the beauty of Sree

Rama thus:
Sree Ramachandra kripalu Bhajamana
Harana Bhavabhaya Darunam
Navakanja lochana Kanjamukha
Karakanja Padapankajaarunam
It means Oh! Ramachandra! Your eyes are like the fully ripened
buds of the lotus flowers. Your face is like the petals of a lotus
flower. If only we have the good fortune of witnessing your beautiful
divine form, we do not at all crave for worldly objects. Oh! Rama! A
thousand Manmadhas (God of love) are no match to your nail even.
This song has become so famous that people sing it as a prayer song
before commencement of the proceedings in any conference or
auspicious occasion in Utter Pradesh, even today.
Tulasidas gradually moved away from worldly desires and
relationships and experienced bliss in divine bondage. The life stories
of great souls are indescribable. (Beacons of Divine Wisdom, Part 1,
p. 174)
The Three Rajus

In the Andhra country, there were three Rajus Potharaju,
Tyagaraja and Goparaju. All the three were spiritual giants. (SSS
Vol.22, pp. 94-96)
248
Pothana
Pothana (14501510) was an Indian Telugu poet best known for his
translation of the Bhagavata Purana from Sanskrit to Telugu. He was
a Telugu and Sanskrit Scholar. His work, Andhra Maha
Bhagavatamu, is popularly called as Pothana Bhagavatam in Telugu.
(Wiki)
Potharaju is Pothana, the great author of the Telugu Bhagavatham.
From the moment he started composing the Bhagavatham, Pothana
recognised that it was entirely the work of Sri Rama and should be
dedicated to Him as a pious offering. He regarded Rama as the
inspirer, the writer and enjoyer of the poem. Because Pothana chose
to dedicate his work to the Lord, his Bhagavatham has earned
undying fame. (SSS Vol.22, pp. 94-96)
Pothana's faith in Lord Rama
God should be worshipped as the embodiment of Truth. This is the
primary duty of every Bharatiya. Srinatha was a great scholar and
writer who was the Court poet of the Andhra ruler, Singabhupala.
(SSS Vol.23), 29-4-1990. Seeing the extreme poverty of Pothana, his
brother-in-law, Srinatha, appealed to him to dedicate his
Bhagavatham to some ruler who will reward him with material riches.
(SSS Vol.22, pp. 94-96)
He entreated his brother-in-law, Pothana, to dedicate his
Bhagavatham to Singabhupala. "If you dedicate your Bhagavatham to
that ruler, he will reward you with all kinds of riches," said Srinatha.
(SSS Vol.23), 29-4-1990.
249
Srinatha said that by dedicating his work to Sri Rama, Pothana was
getting no visible benefit and was steeped in poverty. Pothana felt that
rather than seek material rewards from petty earthly rulers, it was far
better to dedicate his work to God even if it meant living a life of
penury. He declared that he would not choose to live on the largesse
of proud and unrighteous rulers. He preferred to lead a godly life as a
farmer living on the fruits of his toil. (SSS Vol.22, pp. 94-96)
Pothana told Srinatha that God was the Lord of everything in creation
the creator, the protector and destroyer. Instead of offering the
work to the Supreme Lord, it is not fitting to dedicate it to worldly
men clothed in pomp and pride, he said. (SSS Vol.22, pp. 94-96)
"Sri Ramachandra is Lord above all kings. When I have Sri
Ramachandra, the King of Kings, what need is there for me to submit
to earthly rulers? It is God who offers spiritual benefits, earthly
benefits and other benefits to everyone. Cannot the protector of so
many countless beings, take care of me?" Pothana firmly held to this
belief.
Provoked by Pothana's stubborn attitude and attributing it to Pothana's
conceit, Srinatha conveyed his feelings to Singabhupala. The ruler
became furious. He sent his soldiers to wrest the Bhagavatham from
Pothana. Pothana was prepared even to give up his life, but would not
surrender the Bhagavatham. On the orders of the ruler, his men set
fire to Pothana's house. Pothana prayed: "Oh Sri Ramachandra! Will
you not protect at least your own life-story, apart from protecting
your devotees?" Appealing to Sri Rama to protect the Bhagavatham,
Pothana closed his eyes in meditation. Except the Bhagavatham,
everything else was consumed by the flames. (SSS Vol.23), 29-41990.
250
Singabhupala heard about this remarkable phenomenon. From that

moment he became a devotee of Rama. It is only when one's devotion
is firm, pure and unwavering that the Lord is ready to extend every
kind of protection. (SSS Vol.23), 29-4-1990.
Tyagaraja
Kakarla Tyagabrahmam Telugu (May 4, 1767 January 6, 1847),
colloquially known as Tyagaraja or Tyagayya in Telugu, Tyagarajar
in Tamil, was one of the greatest composers of Carnatic music or
Indian classical music. He was a prolific composer and highly
influential in the development of the classical music tradition.
Tyagaraja composed thousands of devotional compositions, most in
praise of Lord Rama, many of which remain popular today. Of
special mention are five of his compositions called the Pancharatna
Kritis (English: "five gems"), which are often sung in programs in his
honour. (Wiki)
Seeing the plight of the saint-composer, Tyagaraja, the Raja of
Tanjore sent him many valuables in a palanquin. Looking at these
presents, Tyagaraja smiled and prayed to his mind to declare truly
whether these treasures would bring him real happiness or the
constant vision of Sri Rama. He felt that proximity to Rama was his
greatest wealth and turned back the presents sent by the Raja.
Tyagaraja lived up to his name by renouncing all worldly things. He
declared that God alone was all that he needed and he sought nothing
from anybody. (SSS Vol.22, pp. 94-96)
251
Ramadas
Kancherla Gopanna (Goparaju) popularly renowned as 'Bhaktha
Ramadasu' popularly known as Bhakta Ramadasu or Bhadrachala
Ramadasu was a 17th-century Indian devotee of Rama and a
composer of Carnatic music. He is one among the famous
vaggeyakaras (same person being the writer and composer of a song
in the Telugu language, the others being Tyagaraja, Annamayya,
Kshetryya and Shyama Satri. He lived in the village of
Nelakondapalli near Bhadrachalam, Andhra Pradesh during the 17th
century and is renowned for constructing a famous temple for Rama
at Bhadrachalam. His devotional lyrics to Rama are famous in South
Indian classical music as Ramadaasu Keertanalu. Even the doyen of
South Indian classical music Saint Tyagaraja learned and later
improved the style now considered standard krithi form of music
composition. He also wrote Dasarathi Shatakamu with a 'makuTamu'
'Dasaradhee Karuna payonidhi', a collection of nearly 108 poems
dedicated to the son of Dasaratha (Lord Rama). (Wiki)
The third devotee is Goparaju, who worshipped Sri Rama installed in
the Bhadrachalam temple. He offered all his earnings and possessions
to Sri Rama. He devoted even the dues collected by him as a revenue
official to constructing the temple for Rama and making ornaments
for the deities in the temple. When the Thanisha harassed him he
declared that he had offered everything to Rama and nourished no
desires of his own. I have surrendered to Rama totally, he declared.
(SSS Vol.22, pp. 94-96)
Realise the infinite worth of Lord's name

These three saints had recognised the omnipresence of God. They
firmly believed that God is the supreme protector of all. They are
verily Bhagavathas devotees of God. Many who claim to be
252
devotees today are not real devotees at all. The so-called devotees are
only seeking external security-security from the authorities, from
marauders, and similar external dangers. These are mercenary
devotees and not genuine devotees.
The Bhagavathas of the old days lived a care-free life, placing their
full trust in God as the supreme protector. Because of this faith, they
were fully competent to declare that God is omnipresent. Those who
use that epithet today are simply mouthing what seems expedient for
the occasion. You can find God everywhere today, but you can find
few true devotees of God. Todays devotees are not devotees who
have totally surrendered to God. (SSS Vol.22, pp. 94-96)
The Three Philosophers

This land is made holy by many saints and seers. kings and scholars
who have enriched its culture and brought joy and peace to the lives
of people. It is a source of inspiration to remember their teachings on
days set apart for the purpose and to resolve to put them into practice.
Shankaracharya was one of the greatest of these. Shankara, as the
exponent of Adhvaitha (Nondualism), Ramanuja as the exponent of
Vishishtaadhvaitha (Qualified Non-dualism) and Madhava, as the
expounder of Dwaita (Dualism), stood out as great teachers who
taught the path of spirituality to the world. However, there is common
sweetness in all the three schools of philosophy. (SSS Vol.26, p. 146)
Adi Shankara
Adi Shankara early 8th century CE also known as (Adi)
Shankaracharya and Shankara Bhagavatpada, spelled variously as
Shankaracharya was a Hindu philosopher from Kaladi in present
253
day Ernakulam district, Kerala, India who consolidated the doctrine

of advaita Vedanta.
His works in Sanskrit establish the doctrine of advaita, the unity of
the atman and Nirguna Brahman, Brahman without attributes. His
works elaborate on ideas found in the Upanishads. He wrote copious
commentaries on the Vedic canon (Brahma Sutra, principal
Upanishads and Bhagavad Gita) in support of his thesis.
The main opponent in his work is the Mimamsa school of thought,
though he also offers arguments against the views of some other
schools like Samkhya and certain schools of Buddhism.
Shankara travelled across the Indian subcontinent to propagate his
philosophy through discourses and debates with other thinkers. He
established the importance of monastic life as sanctioned in the
Upanishads and Brahma Sutra, in a time when the Mimamsa school
established strict ritualism and ridiculed monasticism. He is reputed
to have founded four mathas ("monasteries"), which helped in the
historical development, revival and spread of Advaita Vedanta of
which he is known as the greatest revivalist.[6] Adi Shankara is
believed to be the organiser of the Dashanami monastic order and the
founder of the Shanmata tradition of worship. (Wiki)
Adi Shankara29, at the age of five, after the performance of his
Upanayana (spiritual initiation) ceremony, approached his preceptor
and within three years was able to master the four Vedas and the six
29
Sankara (Shankara): Celebrated philosopher and preceptor of nondualistic

Vedanta. Defeated all religious opponents in debates throughout India.
254
Shastras. Through earnestness, anything can be accomplished. From

his studies, Shankara realised that Ekathvam (oneness) is the essence
of all knowledge. This is the doctrine of Advaita, Ekameva
Adhvitheeyam Brahma (The absolute is one alone, not two). There is
no second, but there is the appearance of an enormous multiplicity.
How, then, can oneness be claimed? Here is an example. You have
the number one and the number nine. Of the two numbers which is
the bigger? The natural answer will be: nine. But this is not so. One is
really the bigger number 1+1+1+1....up to nine, make up nine. Hence,
the Vedas declare: Ekoham bahushyaam: (I am One; I willed to be
many). Only the one exists. But it has assumed numerous forms.
Shankara declared that Anekathvam (the many) is subsumed by the
one-this is the unity in diversity. There may be many stalks of sugar
cane, but the juice from all of them has the same sweetness. Beings
are many, but the breath is the same. Nations are many, but the earth
is one.
In this manner, Shankara proclaimed to the world the unity that
underlies the apparent diversity. He used the analogy of the same
sweet juice that is present in all sugar cane stalks. (SSS Vol.26, pp.
146-147)
The Advaitic doctrine of Shankara propagated the view that bodies
are manifold, and in these separate bodies the one Divine is present.
With regard to Advaita, however, it is possible only to experience it
as bhava (a conscious feeling), but not to apply non-dualism on
carrying out ones activities in daily life. There is the divine in a tiger,
a snake and a human being. You can recognise this as a concept, but
on that account, you cannot go and embrace a tiger. The tiger must be
treated as a tiger and a snake must be treated as a snake. The human
255
being must be given the status that is appropriate to the human. You
must have the faith that the same Divine dwells in all beings. This is
indicated by the presence in all beings of three divine characteristics:
Asthi, Bhaathi and Priyam, (existence, recognisability and utility).
This is also expressed in other terms as: Sat-Chit-Ananda (BeingAwareness-Bliss). Sat refers to That which is unchanging. This is a
Divine attribute. Chit refers to total Awareness to know the complete
nature of anything. When Sat and Chit are together, there is Ananda
(Bliss). This Bliss is unchanging. It is described as Brahmanandam
(Supreme Bliss). It is like mixing sugar with water, resulting in syrup.
Sat-Chit-Ananda (Being-Awareness-Bliss) is Divinity that is
unchanging. Forms and names are continually changing. They are
transient and momentary. (SSS Vol.26, pp. 148-149)
Shankara insisted on the recognition of the unity that underlies all
diversity. Eesha, Gireesha, Naresha, Paresha, Bilvesha namo
Saamba sadhaashiva Shambho shankara sharanam mey thava
charanayugam, declared Adi Shankara, in praise of Shiva. In listing
the different attributes of Shiva, the Acharya declared that Shiva is
everything, by whatever name He is called. Thereby, the
omnipresence of the Lord is proclaimed. (SSS Vol.26, p. 149) .
At very young age, he mastered the scriptures, and composed
elaborate commentaries on the Upanishads, the Brahma Sutra and the
Bhagavad Gita (three basic treatises of Sanathana Dharma). He
journeyed by foot all over India, visited the famous shines and holy
places, and spent some years on the Himalayas, before his death at the
age of 32. He revealed that the fundamental message of the seers and
sages was Advaita (Nondualism). (SSS Vol.18), 28-8-1985
256
Ramanuja
Ramanuja30 (traditionally, 10171137 CE) was a Hindu theologian,
philosopher, and scriptural exegete, born in a Tamil Brahmin family
in the village of Sriperumbudur, Tamil Nadu. He is also known as Sri
Ramanujacharya, Udayavar, Ethirajar (Yatiraja), Emberumannar
and Lakshmana Muni.[1] He is seen by Sri Vaishnavism as the most
important acharya (teacher) of their tradition who followed
Nathamuni and Yamunacharya, and by Hindus in general as the
leading expounder of Vishishtadvaita, one of the classical
interpretations of the dominant Vedanta school of Vedic philosophy.
(Wiki)
Advaita did not encourage or inspire devotion to a Personal God.
There was no room for surrender to a master figure. The masses who
longed for the removal of an inner thirst had to be led, step by step.
Ramanuja interpreted the basic texts and discovered that man can
realise God through worship, using the gift of Nature as instrument.
God is the kernel, the shell is man and the fibrous stuff is Nature (as
in the coconut). They are intimately intertwined, as limbs in the body,
parts with their own peculiar characteristics. Man, Nature and God
are One without a Second (Advaita) in a special and unique sense
(Vasishta). So, Ramanuja's philosophy is named Qualified NonDualism. (SSS Vol.18), 28-8-1985
30
Ramanuja: Eleventh century teacher and interpreter of the Brahma-sutra;

proponent of the ultimate oneness of the differentiated (visishtaadwaitha).
Believed in a personal God reached by devotion and faith and the everlasting
self-identity of the individual soul in communion with God as the goal of life.
257
Ramanuja asked the question: How long can the sweetness of the
juice last? Not for long. If the sugarcane juice is converted into some
other lasting form, it could be used for sweetening many things. The
conversion should be in the form of sugar, which could then be used
for making any sweet preparation. Without the sugar cane juice there
can be no sugar. The sugar cane juice represents the Advaitic
principle and sugar represents the Vasishta-advaita principle. (SSS
Vol.26, p. 148)
Visishtadwaitha: (qualified Monism)
Ramanuja considered the problem whether the God whom one seeks
to worship and realise as real must be conceived as being apart from
oneself, or whether God can be conceived as in oneself. His answer
is: Life is the soul of the body. God is the soul of Life. God is the
grantor, the force, the sustainer. Seek Him in that spirit. The Supreme
Sovereign Purusha in whom all the elements reside and who is the indweller and inner motivator of all Creation, can be known and
experienced only by winning Grace through surrender. Understand
well His transcendence and immanence, and
realising ones deficiencies, surrender the ego in order to partake of
His Glory. The mental attitude of the seeker should be Thwam eva
sarvam, mama deva deva. (Thou alone art all, Oh my God of Gods.
You are the urge, you are the path, you are the goal.) The spiritual
effort must be one-pointed, unwavering, untiring. (SSVahini, p. 243)
Madhvacharya
Madhvacharya also known as Purna Prajna and Ananda Tirtha, was
the chief proponent of Tattvavda "philosophy of reality", popularly
known as the Dvaita (dualism) school of Hindu philosophy. It is one
of the three most influential Vedanta philosophies. Madhvacharya
258
was one of the important philosophers during the Bhakti movement.

He was a pioneer in many ways, going against standard conventions
and norms. According to tradition, Madhvacharya is believed to be
the third incarnation of Vayu (Mukhyaprana) and first two being
Hanuman and Bhima.
Madhvacharya31, the exponent of the dualist theory of the relationship
between the individual soul (jivatma) and the supreme soul
(Paramatma) was born to Vedavati and Madhwageha. He taught that
royal way to Moksha (liberation) is developing devotion to God on
the assumption that God is the Supreme Lord and the jiva is His
servant. It is only liberation that unites jiva with the Lord, and nothing
else. The river and the sea maintain their distant identity till such time
the river finally merges in the sea of Divinity. Then, the jiva
(individual soul) and Deva (God) become one. Any other effect to
advocate such unity is tantamount to jugglery of words. The sect that
Madhvacharya established was named as Dwaita (dualism). (Beacons
of Divine Wisdom Part 2, p. 157)
Madhvacharya believed that man can not realize his innate divinity
merely with the help of Bhakti (devotion) and jnaana (wisdom). He
advocated that a human being shall always remain as jiva (individual
soul) and God as Paramatma (Supreme Soul) so that man can
experience and sacred divine love. This theory is called Dwaita
(Dualism). The example he gave in support of his theory is that of an
ant and sugar. It is a fact sugar cannot realize cannot realize its own
31
Madhvacharya: 13th cent. exponent of dualist philosophy; lived in the South

Indian court of Vijayanagar; author of Vedantic works; founder of a sect of
Vaishnavas; refuted monism of Sankaracharya. (Glossary for the Vahinis)
259
sweetness. God is like an ant. Madhvacharya in the Dwaita theory he

advocated tried to fulfil the intense yearning of a human being to
attain Divinity. (Beacons of Divine Wisdom Part 2, pp. 157-158)
Declaration of Madhva:
Pishtaadhi gunasamparkaath. The variety of sweet preparations is
the result of the bringing together of Pishta (flour) and sugar. Without
some kind of flour, the sugar itself cannot appear in different forms.
Flour of the sort or another, combined with sugar, can serve to
produce any number of sweets. However, it is not the flour that is the
source of sweetness. It is the sugar in the sweet that is made out of the
flour which accounts for the sweetness. This is the analogy employed
to explain Dvaitam (the dualistic doctrine).
Man, Nature and God are One
The Vedic axioms, Aham Brahmaasmi (I am the Absolute), Thath
Thwam Asi (That Thou Art) etc. are expressions of Truth which are
validated by scriptures, logic and experience. The individual is the
same as the Universal. There is never any two; all are One, the
omnipresent Cosmic Consciousness, the Formless, Nameless,
Impersonal, Attributeless Being.
However, qualified Advaita was an experience not easily accessible to
ordinary men. They would put their faith in a compassionate, allknowing, all powerful God to whom they can pray and offer life and
love. Madhvacharya, whose original name was Ananadatheertha,
declared that man is totally distinct from God, that man is neither God
nor Divine. Man's highest destiny is to serve God, as Radha adored
Krishna. Longing for the service, yearning to see and fill one's eyes
with the beauty and majesty of the Lord--that is the most potent
Sadhana. The aspirant would much rather be an ant nibbling
260
molecules of sugar than becoming a lump or a mountain range of

sugar. (SSS Vol.18), 28-8-1985
Nandanar
Nandanar is the only Shaivite sant of dalit origin. He was born
probably some time between the 7th- and 9th-centuries CE in
Thanjavur district, South India, to a family of the untouchable
Paraiyar or Pulaya caste. The earliest details of his life appear in the
12th-century work known as the Periyapuranam that documents the
lives of all the 63 Shaivite sants. His influence was and remains
limited primarily to the area in which he was born. (Wiki)
Nandanar32 was working as a labourer under a farmer who owns a
few acres of land in Tamil Nadu. Whatever work he undertook, he
used to contemplate on the divine name of Lord Easwara while
working. One day he went to a temple to have the darshan of Lord
Easwara, but he was denied entry into the temple. As per tradition in
those days, people belonging to the lower caste were considered to be
untouchables and denied entry into the temples. The owner of the
land in which Nandanar was working forewarned him, You fool!
Why do you go to the temple? The people belonging to upper castes
can undertakes various sadhanas like japa (chanting the divine name),
dhyana(meditation), Yajna and yaga (sacrificial rites). Why should
we bother about such practices? Come! Let us lead a happy life by
engaging ourselves in raising crops. Nandanar replied, Sir! All are
32
Nandanar: Great devotee of Siva, born in the labourer (sudra) caste. Through
devotion, he overcame all obstacles and merged with God in the temple in
Chidambaram. (Glossary for the Vahinis)
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Gods children only. All are human beings. However, God has
categorized human being into four classes for the smooth running of
the society, But, all are equal in the eyes of God. (Beacons of Divine
Wisdom Part 2, pp. 151-152)
Nandanar was very particular to have the darshan of Lord Nataraja
during the festival to be held in the next two days time in
Chidambaram. He informed his firm resolve to his master. The master
however told him, You are mad! You have to attend to the cutting of
the crop in area of ten acres. You finish that job, fill the paddy in the
bags and transport them to my house. Thereafter, you may visit any
place as per your wish.Nandanar was worried, How can I cut the
crop over spread over ten acres in just two days and still go to the
temple? The work cannot be completed even in ten days. He prayed
to his dear Lord Easwara to help him. Oh! Lord Easwara! You are
my refuge. I must have your darshan tomorrow somehow, He
meditated thus on his dear Lord foregoing food and sleep.
His intense yearning moved the Lord and his prayers were answered.
Hundreds of people converged on the field from nowhere, cut the
entire crop and filled the bags with the paddy. Then they transported
the bags in bullock carts and sacked them in the house of the landlord.
By next morning, the entire job was finished Nandanar had no idea
who these people were he had never seen them. He wondered who
these people were and why they were helping him. He felt very happy
that God had helped him in the form of so many people. The master
was also happy that the job was completed in such short time. He
patted Nandanar on his back and said, Dear Son! Now you may go
to Chidambaram and have the darshan of Lord Nataraja.
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Nandanar was very much tired and somehow reached Chidambaram

by walk. As soon as he reached the temple swooned at the door step.
He was worried, Oh Lord Easwara! I have come from such a long
distance by walk to have your darshan. But, I am unable to fulfil my
wish. I do not know, when this life-breath will stop in this body. The
body is like a water bubble. The mind is like a mad monkey. I have
come to you walking all the way, relying on these two. Now you may
do whatever you wish to do. So saying, he fell unconscious at the
doorstep of the temple of Lord Nataraja. The same night, the Lord
appeared in the dream of the temple priest and told him, One my
staunch devotees fell unconscious at the door step of the temple. You
extend hospitality to him, provide him with food, shelter and other
conveniences and bring him here, thereafter.
As per the directions of Lord Easwara, the priest went to the doorstep
and found Nandanar lying unconscious there. He gave him the Lords
Prasadam and sanctified water. After sometime when Nandanar
recovered, be brought him to the sanctum sanctorum, carrying him on
his back. Nandanar opened his eyes and had darshan of his dear Lord
Easwara. The compassionate Lord looked at Nandanar smilingly and
Nandanar merged in Him finally. (Beacons of Divine Wisdom Part 2,
pp. 154-156)
Prahlada
Prahlada a saintly boy from the Puranas known for his piety and
bhakti to Vishnu, despite the attempts of his father, Hiranyakasipu, to
turn change him. He is considered to be a mahjana, or great devotee,
by followers of Vaishnava traditions and is of special importance to
devotees of the avatar Narasimha (the Man-Lion). A treatise is
accredited to him in the Bhagavatha Purana in which Prahlada
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describes the process of loving worship to his lord, Vishnu. The

majority of stories in the Puranas are based on the activities of
Prahlada as a young boy, and he is usually shown as such in paintings
and illustrations. (Wiki)
Hiranyakashyapa
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 Narayana
not as God but as a man, and decided to destroy Him by any means.
Hiranya Kashyapa, 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 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,
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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!
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). 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.
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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
devotion: sravanam, keerthanam, Vishnu smaranam, padasevanam,
vandanam, archanam, dasyam, sakhyam, Atma nivedanam. 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.
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. 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
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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. 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 ageit 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
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him. 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 vain. 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 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. Nothing seemed to work. Frustrated
and dispirited, Hiranya Kashyapa addressed Prahlada, You say
Narayana, Narayana all the time. Where is this Narayana?
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Prahlada advises his father

Todays scientists, after many experiments, proclaim that the atom is
the basic element in creation. The atom is the basis for the cosmos. It
is present everywhere in the Universe. It took scientists over a
thousand years to discover and understand this concept. But Prahlada
discovered this principle long before them. 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 ego and
attachment. As long as the feelings of I and Mine prevail, it is
impossible for you to grasp the Atma principle.
Even today, men search for God while identifying with the body and
reinforcing their feelings of I and Mine. They will not find God,
no matter how long they try. The principle of the non-dual Atma must
first be understood. You must offer yourself to God! Meaning what?
All actions must be performed with divine feelings. In the food he ate,
the water he drank, and the difficulties he underwent, in everything,
Prahlada saw only Narayana, Narayana, Narayana. This divine
principle is unchanging. If you put sugar in coffee, in tea, in water, in
anything, it lends sweetness. In the same way, Prahlada introduced
the sweetness of Narayana into all his actions.
Sweeter than sugar,
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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 principles these sins are the
basis for all the misery in the world.
What are the sins of society? Education without character is one.
Wealth without effort is another. We must make effort! Without
effort how can you expect anything in return? Next, worship without
sacrifice. Yes, you are all praying. But it is prayer without sacrifice.
Sacrifice alone grants bliss in worship. Politics without principles and
science without human values are on the increase. If science had
principles, how would bombs and other means of unrest come about?
Human values have become zero in science.
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
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to see God? Your body is filled with the six enemies: lust, anger,
greed, hatred, jealousy and pride. As is the color of the eyeglasses,
so is the vision. Prahlada said, When your heart is full of anger, lust,
jealousy, attachment and ego, how do you expect to see God?
Wherever I look I see Narayana. Inside, outside, above, below... He is
present everywhere!
Father! The whole world is like an iron ball being burnt in fire.
Where does this fire reside? The heat is within the ball, outside it,
everywhere. Antar Bahisya Sarvavyaapya Narayanah Sthitah
Narayana is present inside, outside, everywhere. This world is
similarly engulfed in the fire of jnana. Father, heat is experienced
only by touching. Unless you experience something, you cannot
understand it. Your ignorance is the root cause of all this confusion.
Listen to my words. God is present wherever you look.
But this foolish man didnt leave his stubborn stand. Is God really
present everywhere? Is He present in this pillar? he asked, pointing
to a pillar. Yes, said Prahlada. But I cannot see Him. Im going to
destroy this pillar! thundered Hiranya. He took a heavy mace and
smashed the pillar with force. The pillar broke into two pieces.
Narasimha Avatar
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 boon
neither by man or by animal. He told himself that his death seemed
imminent. After fighting with him for some time, Narasimha pulled
Hiranyakashyapa by his hand and laid him across His thighs. Hiranya
recalled, I wanted to be killed neither on earth nor in the sky. Now I
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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. Not having
repeated Narayanas name during his lifetime, Hiranyakashyapa
wasnt able to do it at death. Narasimha Avatar completed His task.
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.
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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 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.
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.
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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 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 relations are based not on
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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 Dhritharashtra. He knew that Duryodhanas actions
were sins. But his fatherly attachment repeatedly forgave those sins.
As a result, his entire family perished.
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
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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. 134-148)
Prince Dhruva
Dhruva is a devotee of the god Vishnu according to Hindu mythology.
Dhruva was the son of Uttanapada. His tale is recorded in the Vishnu
Purana and the Bhagavatha Purana. (Wiki)
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Stepmothers rejection
Dhruva33 was five years old and Uttama, four-and-a-half. Once both
were playing in the garden. Their father, Uttanapada, was watching
them indulgently and enjoying himself. After some time Uttama
became tired. He ran and sat in his fathers lap. Uttanapada was
extremely fond of Suruchi, the mother of Uttama. Sunitis son,
Dhruva, also ran forward to do the same.
Suddenly Suruchi ran forward and flung Dhruva away from his
father. As if that wasnt enough, she hurt his tender heart with harsh
words: Dhruva! You may be the Kings son, but not mine. Only a
son born of me has the right to sit on the Kings lap. If you want to sit
on your fathers lap, the only way is for you to take another birth as
my son! This is your fate for being Sunitis son. In this manner,
Suruchi unleashed arrow-like words at Dhruva.
Mother, Sunitis advice

Dhruva walked back to his mothers palace. He entered and sat down
silently in a corner. Tears were coursing down his cheeks. Some
maids noticed his condition and informed Suniti. Even when asked
by his mother, Dhruva sat quietly with a tear-stained face. Suniti
came to know of the incident from her maids. She lamented her
plight, Dhruva, you had the misfortune of being born to me. I am
33
See Dhruva: An example of Selfless love and firm faith - a booklet by the
same author for more details.
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treated like a maid by everyone in the palace because the King favors
the other queen. So how can my son get any respect? She told
Dhruva, My son, pray to God and be born to Suruchi. Immediately
Dhruva replied, I have no more interest in life after this insult. He
blamed his stepmother for her selfishness.
Suniti went close to him and stopped him, My son, we should not
criticize or blame others. Why? Because the result of that blame
accrues to us also. Your stepmothers words, despite being harsh, will
result only in your good. Whatever anyone may say is for your good.
Do not blame your stepmother. She has shown you the path of your
destiny. Will any mother advise likewise today? But Suniti was
different. Her name was Suniti, meaning embodiment of virtue
(niti). She passed on those morals to her son also.
Dhruva said, So what do you want me to do, mother? Suniti
replied, Son! No one can really help another. It is God alone who is
the sole refuge of everyone. He alone can fulfil all your wishes. Go to
the forest and seek Lord Narayana to achieve your desires. Are there
such mothers today, who send their five-year-old sons to the forest for
penance? She placed her hand on Dhruvas head as blessing and said,
Whether you are in the forest, city, village, mountains, or sea, God is
the only refuge of the forlorn. Instead of suffering in the palace, it is
much better to delight in thoughts of God in the forest. Wherever you
may be, I am not in a position to help you. God will take care of you.
Dont think of the forest as a forest but as Gods abode. Go and seek
Him, my son.
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Leaves for the forest

Dhruva accepted his mothers words as command, prostrated at her
feet and left immediately. A mere five-year old boy! He did not know
what a forest was, the way leading there, how to pray, what pleases
God...nothing! Yet, he didnt pause to worry about these issues. I
must follow my mothers command. I must undertake penance. I must
achieve the Lords Vision. There was no thought in his mind besides
his goal.
Dhruvas interaction with Narada

By the power of Sunitis blessing, the Divine sage Narada met
Dhruva midway. Narada divined Dhruvas intentions. He asked the
lad, Where are you going, young Dhruva? Are you going to play?
Dhruva said, Yes, O Divine Sage, I am going to play with God.
Narada asked, Where is God? Dhruva answered, My mother told
me to go to the forest and seek Him.
Narada exclaimed, O foolhardy child! Dont you know that most
renunciates and knowers of scriptures cannot attain the Lord even
after centuries of penance? You are a child. You have no worldly
experience. You dont know about God. How can an innocent,
ignorant child like you achieve God? It is impossible!
Dhruva replied, Narada, age is not important to the Lord. My
mothers blessing and my determination will take me to the goal.
Narada tried to dissuade Dhruva by talking of discomfort, fear and
failure. There are many animals in the forest. Dangerous snakes will
pursue you everywhere. Ghosts and evil spirits abound as well. You
are accustomed to royal comforts, having no experience in the ways
of the world. No, what you have determined is too much. But
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Dhruva was firm. I will never return to the palace. My resolve is a

divine one, not a wicked one. God dwells in a pure heart. A decision
that emerges from my heart is, therefore, a Divine decision! I will
never give it up.
Dhruva did not give heed to Naradas words. It is my mothers
command. I should follow it even at the cost of my life and prove the
value of a mothers word. I must, and will, succeed. As soldiers are
the life of a fort, as a signature is the life of a promissory note,
similarly Truth is life to our faculty of speech. I will never give up
Truth. Sathyam Naasti Paro Dharmahthere is no dharma higher
than Truth. I am the grandson of Manu, who was a great proponent of
dharma. I must be the embodiment of sathya and dharma. These
were the lofty thoughts chasing each other in Dhruvas mind.
Narada finally admitted defeat. He admired Dhruvas resolve and felt
pity for him. He said, Son! Your determination and purity have
deeply affected me. I will come with you for a while. They went to
the banks of River Yamuna. There, Narada instructed Dhruva, Dear
child, if one chants the Name of the Lord with a purified mind, the
Lord appears soon. They had a bath in Yamuna and Narada
whispered into the ear of Dhruva, the great dvaadasi (twelve-syllable)
mantra: Om Namo Bhagavate Vaasu-devaaya.
Dhruvas Penance
After Narada left, Dhruva found a shady part in the forest, fixed his
seat and began chanting the mantra. He chanted Om Namo Bhagavate
Vaasudevaaya without interruption. He forgot his body. However,
because of his tender age, he felt hungry and thirsty at times. During
the first month, he ate fruits fallen on the ground. In the second
280
month, he ate only tubers and leaves. In the third month, he subsisted
on water. In the fourth month, he survived on air. His body was
reduced to a skeleton. That is natural for the body. The body is born
of food. It is called annamaya kosasheath of food.
Within this physical sheath are praanamaya kosa (sheath of life),
manomaya kosa (sheath of mind), vijnaanamaya kosa (sheath of
knowledge) and finally, Anandamaya kosa (sheath of bliss). Dhruva
neglected only the Annamaya kosa. He merged the name of the Lord
with his pranamaya kosa. With inhalation and exhalation, he repeated
Om Namo Bhagavate Vaasudevaaya. Next, manomaya kosa. Dhruva
clearly pictured in his mind the form of the Lord as described by
Narada, which was imprinted in his heart. What is the inner meaning?
He recited the Lords Name while picturing His Form. And he
pictured the Lords Form while reciting His Name. Name and
Formthis became Dhruvas penance. Name + Form = penance
(tapas). The whole forest became hot due to Dhruvas onepointedness.
Sages dwelling there could not bear it. They were astonished that a
five-year-old boy could sustain such iron control over the mind. They
tried to obstruct his concentration in manifold ways. They created
snakes, which circled his body. They sent wild animals and evil
spirits to trouble Dhruva. But nothing could disturb him, much less
harm him. Dhruva thought, My mother said that God is the refuge of
the helpless. So the Lord will take care. I need not worry! What deep
faith he had! When nothing could even distract Dhruva, the Gods in
heaven went to Narayana to intervene on Dhruvas behalf. Dhruvas
eyes were closed. He didnt even want to look at the world. I do not
desire anything belonging to this world, he had decided at the outset.
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This body is composed of the five elements. It is bound to collapse

one day. But the In-dweller has neither birth nor death. That Indweller is God. I have assumed this body for the sole purpose of
seeing that In-dweller.
Lord Narayana appears

Gradually, he became so weak that his voice was no longer audible.
He repeated Om Namo Bhagavate Vaasudevaaya in his mind. Finally,
the Lord responded. Lord Narayana appeared in front of Dhruva. As
the Lord came closer and closer, His effulgence intermingled with
Dhruvas aura and Dhruva shone brighter and brighter. Suddenly,
finding his heart empty of the Lords Form, Dhruva opened his eyes.
He saw the Lord standing in front of him. Smiling, Dhruva said, O
Lord, as long You were in my heart. Now You are outside me. Are
You trying to leave me? I wont allow it.
Dhruva had recognized that what we see outside is a reflection of our
own hearts. If you feel that someone is bad, that bad is not in him, but
only a reflection of your heart. Your own thoughts, both good and
bad, appear to you outside as reflection, reaction, resound.
Even Lord Narayana was taken aback at Dhruvas ideal qualities! The
Lord mused, How surprising that these eternal feelings have entered
this young boy! He is enjoying the benefits of many past lives spent
in the divine Quest. Thinking thus, the Lord laughed within Himself.
Dhruva had lost his voice but still, he started extolling the Lord. He
described all the ten Avatars of the Lord and His exploits. He gazed
upon the Lord continuously, without blinking. He held the Lords
Lotus Feet tightly. The Lord asked him, Child, what do you want?
Dhruva could not produce any sound. He appealed to the Lord
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mentally. The Lord touched his cheeks with His Conch and fresh
energy coursed through his body, restoring his speech. Then the Lord
stood back, clenching His Hands together. Dhruva approached the
Lord, closer and closer. The Lord asked him again, Dhruva, tell Me
what you desire. Dhruva was so enraptured that the Lord had to
repeat the question many times. Finally Dhruva said, My Lord! Why
do You insist on drowning me in maya? You knew where I was, what
I was doing and who I was praying to. Otherwise You could not have
come here. Knowing all this, dont You know what I desire? Of
course, You do!
Dhruva was talking high philosophy! But God had read two books
more on spirituality than Dhruva! Lord Narayana replied, Child! The
thought that prompted your penance was the desire to sit in your
fathers lap. You put this thought into action by performing this
penance. But it remains to be seen what your word will be.
Manasekam Vachasyekam Karmanyekam Mahaat manamunity in
thought, word, and deed is the mark of a great soul. You resolved
upon a goal. You acted as per your resolve. Now, I want to hear from
your lips: What do you seek? the Lord clarified.
Dhruva replied, Dear Lord, in ignorance I desired my fathers
affection. Unable to bear an ordinary insult, I sought to sit in my
fathers lap and enjoy my rightful privileges as his son. I acted upon
that resolve. Now that Ive seen You, touched You and talked to You,
I want only You. I craved a drop of water and found Divine Nectar
itself. I desired a piece of glass and found a diamond.
The Lord smiled. Dhruva, by thought and deed you desired your
fathers proximity. But by word, you desire only Me. Your thought,
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word, and deed are not in harmony. However, note that the majority
lies toward your initial desire. Hence, it is My command that you
return to your fathers kingdom and make your mother happy.
Do you see, how subtle, mysterious, and impeccable are the Lords
ways? The Lord did appear. He showered grace on the boy in
manifold ways. But Dhruvas thought, word, and deed were not in
harmony. For such a small fault, poor Dhruva lost to the Lord! Finally
Dhruva said, I offer everything to You, and left the decision to
Narayana. The Lord said, Son, obey My command. Till now, you
followed your mothers command. Now, I am your father, mother and
everything. There is no lasting happiness in the world.
Janma Dukham, Jaraa Dukham,
Jaaya Dukham Punah Punah
Antya Kaale Mahaa Dukham,
Tasmaat Jaagrata Jaagrata!
Birth, old age and death are full of sorrow.
The final moments are most pathetic.
So beware, beware!
I am sending you back so that you fulfil your initial resolution. You
must return without hesitation, said the Lord. Having said this, the
Lord waited for Dhruvas response. Dhruva said, It is Your
command and I will obey it. No matter what I may experience by
leaving You and returning, no matter how disappointing, I will follow
Your command. Only after he made this promise, the Lord came
forward and took Dhruva in His embrace. Holding him close, the
Lord spoke endearingly to the young lad. Dhruva! For God to be
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earned by such a young boy as youthis has never happened in the

world.
The Lord continued, Dhruva! You have to teach much to the world
about the glory of the Divine Name. Now I will enter you. A light
emerged from the Lord and entered Dhruva. The boy who was so frail
for the past few months was filled with energy and brightness. He
jumped up and touched the Lords Feet. The Lord disappeared.
Identification with Pole Star

The Lords ethereal voice continued speaking to Dhruva. Dearest
child! You must rule the world as an ideal emperor for many years
yet. Your father is repentant. He looks forward to your return,
moment to moment. He has given up food and sleep and wants only
you. Go back, go back, go back. After you complete the task of ruling
the kingdom, I have set aside an exalted position for you. The Polaris
Star situated in the midst of the Sapta Rishis, the Sun and the Moon
shall henceforth be called Dhruva Star. All celestial bodies circle the
Dhruva Star. Even Polaris itself may change but you will be eternal.
You are an embodiment of immortality. Your life will be an
expression of Bliss. The Lord also promised that Dhruva would
reach Him at the end of his life span. Just look at how much Grace
overflowed to Dhruva when he agreed to follow the Lords
command! Dhruva obtained immortal fame, the Lords constant
presence within himself and the Lords love. Much, much more than
what he originally desired. That is why it is not necessary to ask God
for your desires. Just follow the Lords commands and His Grace will
overflow, unasked. (SSB 1995, pp. 82-92)
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Samarth Ramdas
Ramdas34 was a noted 17th century saint and spiritual poet of
Maharashtra. He is most remembered for his Advaita Vedanta (Nondualism) text Dasbodh. Samarth Ramdas was a devotee of Lord
Hanuman and Lord Rama. (Wiki)
In a place called Baadar in the Aurangabad district of Maharashtra, a
son was born to a couple highly devoted to God. He was named
Narayana. He grew up as a naughty boy, neglecting his studies and
quarrelling with other children. At the age of eight years, he lost his
father. His mother Ramaa Devi, found it difficult to control her
mischievous and delinquent son. Her relatives and neighbours
advised her to get him married so that he might realise his
responsibilities and change for the better.
Although the boy was only 13 years old and too young for marriage,
his mother yielded to the persuasions of others and arranged for his
marriage. At the time of the wedding, a screen of thick cloth was held
in-between the bride and bridegroom, according to the prevailing
custom, and the purohits (priests) removed the curtain to hand over
the Mangala Sutram (the sacred thread of wedlock) to the bridegroom
for him to tie it round the bride's neck. Lo and behold! The
bridegroom had disappeared behind the curtain, without anybody's
notice. A thorough search was made to trace him out, but in vain. So,
the marriage could not be performed.
34
Ramdas: Maratha 17th century saint; author of work on religious duty; guru
of the great King Shivaji. (Glossary for the Vahinis)
286
Hanuman's blessings showered on Ramdas

The boy Narayana, who had escaped from the marriage, hall,
ultimately reached a place called Nasik near the source of the sacred
river Godavari. He stayed there for sometime and then moved to a
nearby mountain called 'Chithrakoota' which is considered holy,
because Lord Rama lived there for nearly 12 years. There he selected
an exquisitely beautiful spot by name Panchavati. The boy was
enraptured by the grandeur of the scenery of the place, and its
sanctity, associated with the stay of Lord Rama there during his exile,
sent thrills of ecstasy in Narayana. He was always immersed in the
contemplation of Lord Rama.
What was the cause for the naughty boy turning into a pious young
man? Apart from the fact that his latent good Samskaaras
(accumulated tendencies) were aroused by the sudden shock of the
'prospect of being saddled with the heavy responsibilities of married
life, the boy, during his journey to Nasik, entered a famous Hanuman
temple enroute, and wholeheartedly prayed to the Deity to bless him
with all the noble qualities for which Hanuman was renowned. And
he had an indication of his prayer being answered by way of gentle
movement of the idol transmitting spiritual vibrations in the direction
of the boy.
After 12 years of intense penance at Panchavati, Narayana gained the
three-fold realisation of Lord Rama, as did Hanuman, namely, when
he had body consciousness, he was the servant and Rama the Master,
when he was conscious of his being a Jiva (individual soul) he was a
part of Rama (Visishtaadhvaitha) and when he was aware of his being
the Atma he and Rama were one (Advaita or non-dualism).
287
Ramdas enters the arena of social service

After this realisation, he returned to Nasik from Panchavati. While
there, he came to know that the country was in the grip of a severe
famine. Then he began to reflect that to spend his time thinking of
only his own liberation, when all his countrymen were suffering due
to famine, amounted to extreme selfishness. So, he coined the slogan,
"Dhil me Raam, Haath me Kaam" (Rama in the heart, and work in the
hand), and entered the arena of social service with all his energy and
zeal, giving to himself and his band of dedicated workers mottoes
such as: "Maanava seva (service to man) is Maadhava seva (service
to God)" and "Graam seva (service to the villages) is Rama seva
(service to Rama)." He filled the tank of his heart with the holy water
of Rama naam (Rama's name) which flowed through the top of his
hands to quench the thirst of the multitudes of his countrymen.
Proceeding thus from village to village, doing social work, coupled
with chanting of Ramanama, Narayana finally reached Rameshwaram
at the southern tip of the Indian peninsula. From there he went to the
pilgrim centres of Tirupati (where he had the darshan of Lord
Venkateshwara) and Hampi (where he worshipped Lord Virupaksha).
Ultimately he returned to Nasik. On the way to Nasik, he saw Saint
Tukaram, who was singing the glories of Rama so melodiously that a
large number of people including Shivaji, the ruler of Maharashtra,
were attracted to him. As Shivaji listened to Tukaram, and told him
about his decision to give up his kingdom and to devote himself fully
and whole-heartedly to the pursuit of the spiritual path, Tukaram
admonished Shivaji for his narrow-minded view of spirituality and
exhorted him to consider duty as God and work as worship.
Thereupon Shivaji prayed to Tukaram to give him initiation. Tukaram
declined saying, "Ramdas is your Guru, not I, so you have to receive
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initiation only from him." Rather disappointed, Shivaji returned to his

capital.
Shivaji's offer to Ramdas

When Shivaji came to know that Narayana alias Ramdas was in
Nasik, he sent his Ministers and other high dignitaries to invite
Ramdas to the royal court with a band of music and other traditional
honours befitting a highly distinguished personage. When Ramdas
arrived, the king received him with due honours and reverence,
arranged for his stay in the palace itself, and after washing his feet, he
sprinkled the holy washings on his own head and submitted to him in
all humility: O revered Master! From this moment this kingdom
belongs to you; and I too, am yours.
Thereupon Ramdas replied, "My son, I am an ascetic who has
renounced everything. I have neither the right nor the desire for your
limited kingdom. God's kingdom is unlimited. The goal of my life is
to help every one to reach that unlimited kingdom of God. So I don't
want this kingdom of yours. I am now coronating you as the ruler of
this kingdom which you have offered to me. From now onwards, you
will be king with a difference. You should consider that the kingdom
really belongs to God and that you are only "His instrument or trustee
administering the kingdom on His behalf."
From Ramdas to Samarth Ramdas

Since Ramdas had the extraordinary capacity to do many great things,
he came to be known as Samarth Ramdas, the appellation Samarth
meaning a man of versatile skills. There is an episode in his life
which describes the context in which the title of "Samarth" was
289
conferred on him. He used to dress himself and move about like

Kodandapani (Rama armed with his bow and arrows).
Once when he was walking along the banks of the Godavari in this
dress, some Brahmans who were taking bath there questioned him
whether he belonged to the community of Koyas (hunters belonging
to a hill tribe were called Koyas). Ramdas told them that he was
Ramdas (a servant of Rama) and not a Koya. Thereupon, they
questioned him why he was dressed and equipped with bow and
arrows like Rama if he was only a servant of Rama. They heckled
him saying, "What is the use of merely trying to imitate Kodandapani
in appearance only? Are you capable of wielding the bow and arrows
as Rama did?" Just then a bird was flying fast at a great height across
the sky above their heads. The Brahmans pointed the bird to Ramdas
and asked him whether he could shoot that bird. With Rama's name
on his lips, Ramdas immediately aimed an arrow at the flying bird
and brought it down right in front of the Brahmans. Seeing the dead
bird, the Brahmans accused Ramdas saying, "There is no harmony of
thought, word and deed in you and therefore you are a dhurAtma (a
wicked person); you chant Rama's name and at the same time you
have committed the sin of killing an innocent bird, to show off your
skill." When Ramdas replied that he shot the bird at their instance
only, they remonstrated, saying, "If we ask you to eat grass, will you
do so? Don't you have your own independent thinking or
discrimination?" Then Ramdas gently replied, "Sirs, past is past.
Kindly tell me what I should do now?"
Ramdas revives a dead bird

They asked him to repent for his sin. Ramdas promptly closed his
eyes and prayed to God wholeheartedly, repenting for his sin and
290
asking for His forgiveness. Then he opened his eyes and pointed out
to the Brahmans that the dead bird had not regained life, in spite of
his repentance. The Brahmans said reprovingly, "What a madcap you
are! Repentance cannot, undo what you have done; but its purpose is
to enable you to make up your mind not to repeat such misdeeds in
future." "That is no repentance in my humble view," countered
Ramdas, "God and His name are so powerful that if we pray
sincerely, His grace will bring the bird back to life." So saying, he
picked up the dead bird, hugged it to his bosom, and with tears
flowing down his cheeks, he wholeheartedly prayed, "O Rama, if I
have been chanting your name with all my mind, heart and soul and if
it is a fact that I have killed this bird out of ignorance and not with an
intent to kill, may your grace either revive this dead bird, or take
away my life also along with that of the bird." As he concluded his
prayer, the bird fluttered in his hands. Then he opened his eyes,
thanked the Almighty and released the bird into the sky. Astonished
at this miracle, the Brahmans exclaimed in one voice, "Revered sir,
forgive us for not recognising your greatness. Since you have the
capacity to kill a flying bird with a single arrow, and also the capacity
to revive the dead bird, you will hereafter be known by the worthy
name of 'Samarth Ramdas.'
Ramdas' visit to Pandaripuram

After this, Ramdas visited Pandaripuram where he was an eyewitness to the ideal way in which a man by name Pundarika served
his parents as veritable gods, making Lord Panduranga Himself wait
in front of his house standing on a pair of bricks, till he completed his
service to his parents.
291
Then he visited Shivaji and gave him three things as mementos to

guide him in his royal duties one, a coconut to remind him that just.
as our intention in buying a coconut is to consume the white kernel
inside, so also the purpose of owning and administering the kingdom
is that the king himself should lead a saathwik life and also to ensure
that the saathwik quality prevails in his kingdom; second, a handful of
earth to remind the king and through him his subjects, about the
sanctity of Bharat, their motherland; third, a pair of bricks to
symbolise that just as bricks are used to construct houses for the
safety of the inmates, the king should use his powers to protect the
people and promote their welfare and progress.
Ramdas reunion with his mother

At this time the memory of Pundarika's devoted service to his parents
at Pandaripuram was revived in Ramdas mind and he hastened back
home with the idea of serving his aged mother. When he reached
home, his old mother could not recognise him, particularly because of
his long beard and strange dress. He told her that he was her son,
Narayana, who was popularly known as Samarth Ramdas.
Thereupon, his mother exclaimed ecstatically, "O my dear son, I have
been hearing so much about Samarth Ramdas and have been eager to
see him for a long time. But I never knew that it is the popular name
of my son, Narayana. I am proud of you and thank the Lord for
making me the mother of such a great one. My life is fulfilled." So
saying she breathed her last on her son's lap. Ramdas duly performed
the obsequies of his mother. Shortly thereafter, he heard about
Shivajis death in A.D 1680 (just six years after he was coronated by
Ramdas in A.D 1674). He went to the King's capital, installed
Shivajis son as the king and blessed him so that he might rule the
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kingdom, following the footsteps of his noble father. (SSS Vol.26),

19-3-1993
Ramakrishna Paramahamsa
Ramakrishna (18 February 183616 August 1886), born Gadadhar
Chattopadhyay, was a famous mystic of 19th-century India. His
religious school of thought led to the formation of the Ramakrishna
Mission by his chief disciple Swami Vivekananda. He is also referred
to as "Paramahamsa" by his devotees, as such he is popularly known
as Ramakrishna Paramahamsa.
Ramakrishna35 was born in a poor Brahmin Vaishnava family in
rural Bengal. He became a priest of the Dakshineswar Kali Temple,
dedicated to the goddess Kali, which had the influence of the main
strands of Bengali bhakti tradition. The most widely known amongst
his first spiritual teachers was an ascetic woman, called Bhairavi
Brahmin, who was skilled in Tantra and Vaishnava bhakti. Later an
Advaita Vedantin ascetic taught him non-dual meditation, and
according to Ramakrishna, he experienced Nirvikalpa Samadhi under
his guidance. Ramakrishna also practised other religions, notably
Islam and Christianity, and said that all religions lead to the same
God. (Wiki)
35
Ramakrishna Paramahamsa (1836-1886) Celebrated mystic; mastered all

types of Yoga and also Christian and Islamic practices. Swami Vivekananda
took his message of universal religion to the West. Married to Saradadevi.
293
Whether in olden times or nowadays, there have always been some

persons who indulged in calumny against good men and derided the
good actions done by them. Ramakrishna's disciples had to go by boat
across the Ganga to get whatever was required for his ashram.
Ramakrishna used to assign different tasks each day for the young
disciples in the ashram. One of them was a gentle youth known as
Brahmananda. Vivekananda was an aggressive and short-tempered
youth. One day Brahmananda went by boat to bring provisions for the
ashram. As soon as they saw an ochre-robed person in the boat, the
other passengers got very indignant. They started abusing
Ramakrishna Paramahamsa in various ways. They remarked: "He is a
pseudo-sanyasi. He is spoiling all young men," and so on.
Brahmananda silently shed tears, remembering the teachings of the
master. During the trip he was apprehensive about what might
happen. On the return trip, the earlier story was repeated. He listened
silently to the abuse levelled against Ramakrishna and did not venture
to quarrel with them. After his return, Ramakrishna asked him to
narrate what all had happened. After listening to Brahmananda's
pathetic story, Swami Ramakrishna burst out: "How could you
remain silent while your guru was being reviled? You have
committed a sin. You are not fit to remain in the ashram." Narender
(Vivekananda) who was standing nearby, listened to the angry words
of the Master. Brahmananda fell at the feet of the Master and pleaded
for forgiveness.
Vivekananda's reaction on the criticism of his guru

The next day, it was Vivekananda's turn to go by boat to buy
provisions. As soon as they saw an ochre-robed youth in the boat, the
other passengers started abusing Ramakrishna Paramahamsa. One
rich man accused Ramakrishna of spoiling young men by his
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teachings. Narender remembered what the guru had said the previous
day, rose from his seat and gave a slap on the cheek of the reviler.
Narender was a strong, powerful person. He told the traducer: "Will
you keep your mouth shut? You may have your likes and dislikes and
we have ours. What right have you to condemn us? If you do not keep
silent, I shall hurl you into the Ganga." Everyone in the boat got
alarmed that the irate youth might actually carry out the threat. All of
them became silent. Vivekananda brought the provisions and returned
by boat to the ashram. On the return journey no one ventured to open
his mouth.
Ramakrishna asked Narender to relate what all happened during his
boat trip. Narender related what all had happened and said: "All of
them kept their mouths shut after I had slapped one of them for
criticising the guru." Immediately Swami Ramakrishna observed:
"Chi! Chi! How unbecoming of you to dishonour the robe you are
wearing by losing your temper, exhibiting hatred and causing hurt to
a person. You are unfit to stay in my ashram. What does it matter
what anyone says? How does it affect us? Their praise or censure will
not touch us. Narender pleaded: "Swami! I was listening yesterday to
what you had said to Brahmananda. Because of that, I behaved in this
manner. You took him to task for remaining passive. You take me to
task for retaliating. I am unable to understand what the proper thing to
do is."
To each according to his needs

Ramakrishna explained his divergent reactions by an example. He
said, "There are four tyres for a car. What should be the pressure in
the front tyre and the rear tyres have been laid down. If there is
excessive pressure in some tyres, it should be reduced. If some tyres
295
have low pressure, they have to be inflated. Only then the car will run
smoothly. Narender suffers from excessive pressure. He requires to
be deflated. Brahmananda is excessively weak, so he has to be
inflated."
The teachings of the masters vary according to the condition of the
disciples. Likewise, in the Bhagavad Gita or other scriptures,
statements might appear which seem to contradict each other. These
differences relate to differences in circumstances and requirements of
the person concerned. You should not contrast one statement of the
Swami with another and ask why them is a contradiction between the
different statements. In the Gita itself, in one place, Krishna stresses
the need for action, at another the adherence to Dharma, and in
another place commends renunciation of all Dharma and urges
complete surrender to the Lord. These apparent contradictions are not
contradictions. The teaching varies according to the state of spiritual
development of the person concerned and the situation in which he is
placed.
The inner significance of the great teachings of the Avatars and sages
should be properly understood before any criticism is attempted. No
room should be given for logic chopping or verbal controversies. You
have to observe only two things: Adhere to Truth. Cultivate Love.
Develop the feeling-"Love is my Supreme Lord. Truth is my
sovereign. I do not need anyone else." You have to recognise that
these Divine attributes, Truth and Love, exist equally in all beings.
Develop the sense of equal-mindedness and equal regard for all. This
is the true sadhana. Cultivate love for the Divine and share that love
with all beings. (SSS Vol.21), Discourse at Trayee Brindavan, July
1988
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Ramakrishna puts Vivekananda to test

Before realising the need for equal-mindedness, Ramakrishna
Paramahamsa was attaching importance to things like wealth and
position. On one occasion, with a view to test Ramakrishna, a disciple
by name Narendra or Vivekananda kept gold coins under the bed of
Ramakrishna. Immediately Ramakrishna got up because he felt as if
his body was burning. The inner meaning of this story is that
Ramakrishna was still seeing the distinction between gold on the one
hand and mud on the other and so on. It means that he had not got
over these differences. At that moment he was still distinguishing one
thing from another, but later Ramakrishna held mud in one hand and
gold in the other and kept on exchanging them until he lost the sense
of distinction between them. He had then realised the equality or the
oneness in them.
While it is quite possible for such realised people to make no
distinction between things of value and no value, for other common
people who have to carry on their daily lives and who have
responsibilities of the family, there has to be a distinction between
gold and mud. They cannot treat them alike in daily life. But, the
inner meaning is that in ones mind, there should not be any
distinction. By the possession of wealth, some people will develop
some crooked ideas in their mind. (SSB 1973, pp. 194-195)
Theft in Temple
One day thieves stole the valuable ornaments in the temple where
Ramakrishna was a priest. Ramakrishna Paramahamsa after noticing
the theft went to Madhuranatha, the custodian of the temple and
reported the theft to him. Madhuranatha became furious after hearing
the news of the theft and immediately went to Krishnas statue. His
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anger knew no limits when he saw that there was not a single
ornament on the statue of Krishna. He shouted Krishna! Fie on you!
How can you guard the world when you are not able to guard your
ornaments from the hands of the thieves? Are you asleep or are you
dumb? It is shameful that being Divine you could not protect your
own ornaments.
Hearing these words Ramakrishna said, Madhuranatha! Speak no
more, why should Krishna crave for your ornaments when Lakshmi,
the Goddess of wealth, is His consort. Why should you be pained so
much for the theft? Since you are full of desires, you delude yourself
into the thinking that the Lord craves for the ornaments. In fact, the
Lord allows Himself to be robbed off.
Indeed, the Lord is ever ready to offer Himself to devotees totally.
Hence change your attitude and never criticise the Lord.
Madhuranatha went away crestfallen. Then Ramakrishna
Paramahamsa sat near the statue of Sri Krishna and pleaded, Oh
Lord! Grant me the blessing to be crazy after you and not after the
worldly possessions for which people go crazy. Grant me the blessing
of Divine intoxication. It is only after the experience of Divinity that
everything appears to be Divine. The universe is suffused with
Divinity. (SSB 1993, pp. 36-37)
Ramakrishnas Devotion
Ramakrishna Paramahamsa devoted his entire time from sunrise to
late in the night on the contemplation of the Divine form of the Lord.
Before going to bed he would look here and there and feel that yet
another day had gone by without his having the vision of the Lord.
Thus every moment of every day he experienced the anguish of
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lacking the vision of the Divine. The ancient sages experienced

similar anguish in their penance for realisation of the Divine. (SSS
Vol.24), 24-5-1991.
Worship of the Divine must stem from the heart. When devotion
flows from the heart, the voice of the Divine can be experienced in
silence--Sabda Brahman (sound of the Supreme Spirit). This was the
experience of Ramakrishna Paramahamsa. He observed perfect
silence awaiting the voice of God at any moment. Can the Divine
voice be heard in the cacophony of daily sounds? No. Devotees must
practice reticence. When speech is restrained, the voice of the Spirit
within makes itself heard. That is subtler than the human breath. It is
only through Prapatti or total surrender, that the Divine can be
experienced. It is an experience that can be had every moment of your
life. (SSS Vol.25), 1 Jan 1992
True yearning for God is essential to experience Him Once
Vivekananda went to Swami Ramakrishna Paramahamsa and asked
him, Have you seen God? Yes, said Ramakrishna. In what
form? asked Vivekananda. Ramakrishna replied, I am seeing him
just as I am seeing you. Why, then, am I unable to see Him?
Ramakrishna explained that if he yearned for God with the same
intensity with which he was yearning for many other things, he would
be able to experience God. Ramakrishna said that people shed tears
for relations, wealth, and many other things, but how many shed tears
for God? Ramakrishna advised Vivekananda to yearn for God with all
his heart and soul.
God is then bound to manifest Himself to him. If we are keen to
experience the Divine, we must devote ourselves to the Divine.
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People go through various troubles for the sake of wealth, relations,

position, and power. If they were to devote a small fraction of that
time to thoughts of God, they would experience freedom from the
fear of death. If you think only of world, how can you get peace and
bliss? (SSS Vol.31, pp. 216-217)
Ramakrishna Paramahamsa once shocked everyone by slapping Rani
Rasmani on the cheek, while she was praying before the shrine at
Dakshineswar; for he knew that she was asking the Mother not
liberation, but bondage! Make use of the chance given to set yourself
free; do not foolishly let it go. (SSS Vol.5), 1-3-1965
Ramakrishna Paramahamsa went through all these stages of dhyana,
from sakara to nirakara (from forms to formlessness). During his
spiritual evolution, the Divine Mother revealed Herself to him as
Kali. But the Atma is formless. That is why the sadhaka is advised to
leave behind all forms and names and strive for the experience of the
Formless Brahman. The absolute Brahman without form and
attributes gives the highest spiritual ecstasy. The sadhaka is entranced
and enraptured by the divine afflatus of Nirguna Brahman. He
experiences perfect bliss. This superconscious state of meditation
transcends all dualities. It is a state of unitive knowledge of the
Brahman. It is everlasting and transcends all attributes and feelings.
(SSB 1979, p. 143)
Ramakrishna Paramahamsa was staying at Kamarpukur. He was
gripped by a strong desire to have darshan of Goddess Kali. Unable
to bear the pain of separation anymore, he attempted to commit
suicide by jumping into the Ganges. Surprisingly, however far he
walked into the river, he found that the water came only up to his
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knees! He prayed, O Mother of the universe! Why are you testing

me so? Why do you not reveal your form to me? Why do you not
allow me to merge in you? I am unable to bear this tortuous pain.
The mother Goddess replied, Son! I can show you my form if I had
one in the first place! I have no form for you to see. My only form is
that of Atma. So, contemplate on the principle of Atma. You can see
God in any form that you think of. All the forms that you attribute to
God are products of your illusion. None of them can be taken to be
the true identity of Divinity. (SSB 2002, p. 140)
Vemana
Kumaragiri Vema Reddy popularly known as Vemana was a great
Telugu philosopher and poet. His poems were written in the popular
vernacular of Telugu, and are known for their use of simple language
and native idioms. His poems discuss the subjects of Yoga, wisdom
and morality. He is popularly called Yogi Vemana, in recognition of
his success in the path of Yoga. (Wiki)
The Telugu poet Vemana composed a number of couplets and
quatrains which succinctly summarise a whole system of philosophy
and a complete code of morality. (SSB 1979)
Vemana did not visit any temple for years; for years he was laughing
at those who considered that the image was a symbol of Divinity. But
when his daughter died, he was one day holding her picture in his
hand weeping over the loss. Then the idea suddenly struck him that if
the picture could cause sorrow in him and bring tears, the image too
can evoke joy and bring tears to those who know the beauty and the
glory of the Lord. The image was just a reminder of the Presence of
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the Lord everywhere and in everything. The Lord is the Sun and
when His rays fall upon your heart, unimpeded by the clouds of
egoism, the lotus bud blooms and the petals unfold. Remember, only
the buds that are ready will bloom; the rest have to wait, patiently.
Meanwhile, carry on with the companionship of the Name of the
Lord; Smarana (remembering) is the best antidote for all ills. (SSS
Vol.1), 10-7-1959
Vemanas philosophy
Transmuting humanity into divinity is the task allotted to man; his
thought, word and deed are instruments for this unavoidable destiny.
By unremitting practise, this has to be achieved. The priest in the
temple has to ring the bell with the left hand and wave the camphorflame with the right hand---an exercise in manual co-ordination
which comes only as a result of practice. A new priest will wave both
hands or shake the camphor plate! Vemana has said that while the
serpent has poison in its fangs and the scorpion in its tail, man is
capable of inflicting poison through his tongue, eye, hand and mind.
He has to overcome this acquired tendency and remind himself that
he is Amrithasya puthra (the child of immortality) conferring sweet
nectar, not death dealing poison.
By means of sadhana, this consummation can be achieved. Believe
that you are the imperishable pure Atma. Then, no gain or loss can
affect you; no sense of humiliation or despair can torment you. 0nly
men with weak foundations can dread these. The strong man casts
them away without any regret. When the senses are dominant,
equanimity is a dream. Be their master; you can be yourself
undisturbed and free. (SSS Vol.8), 2-10-1968
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Poet Vemana has a fine way of saying this: "He who eats the dog is
the Preceptor, the Guru; he who eats the pig is the exemplary Yogi;
he who eats the elephant is the Wisest of the lot, the Jnaani." Of
course, Vemana means by dog, Anger; by pig, he means the Ego and
by elephant he denotes Pride, uncontrolled passion. When these three
are consumed, the vision becomes clear enough to see the Infinity.
(SSS Vol.10), 9-10-1970
Saint Vemana says:
Scholars Study! Study! Study!
But the fools know not who they are!
Studying, studying, studying.
The scholar is not free from vice
Nor has he become wise.
Then, why study these mean mortal things? (SSS Vol.15), 27-6-1981.
According to the words of poet Vemana, it does not matter even if
you go to the world of Indra or to the land of the moon. You should
try to get on the Nandi and see the Divine and understand the self.
Ordinarily, the word Nandi means bull. But Vemana has used this
word Nandi synonymously with Buddhi or intelligence. He means
that if we make ourselves distant from our intellect and go to the
moon, the happiness that we get will not be the right kind of
happiness. The right kind of happiness is contained in our own mind
and within our own thoughts. Without making proper use of our
intelligence, without developing detachment to our body and without
having faith in the Divine, we are not going to have the fruits of our
actions. If you keep away from cleansing your mind, and if you stick
to sensuous pleasures, you will never have the fruit of your actions,
even if you go on praying to God for His blessings.
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The one who lives in this world should first become a human being
and understand what the nature of this body is. (SSB 1973, p. 50)
Skilful elucidation given by the poet Vemana.
In defining a good man, Vemana said that the individual who suffers
if he is hungry, who harbours evil, who is burning with anger, and
who indulges in promoting intrigue may be said to be a bad man. All
others are good people. That man should spend his energy to relieve
his hunger has been looked upon with ridicule by the poet Vemana.
He draws attention to the fact that even animals and birds do not
spend so much effort and time to get relief when they are hungry.
When that is so, how is it that man, who is superior to the animals and
birds, spends so much time and effort in search of his food. Who
provides the food for the birds in the forest? Who feeds the animals in
the forest when they are hungry? Who gives water to the trees that
thrive in the forest? God, who finds the food for the frog that is
trapped between a pair of large stones, will certainly provide food for
the human beings, who are so close to Him. Under such
circumstances, it is not right that man should hanker after food. On
the other hand, he should go after realisation of truth and develop
faith in God. (SSB 1973, p. 56)
Devotion of gopikas
This sacred epic, Bhagavatham, describes at length the gopikas
(cowherd maids) yearning for Krishna when He left Gokul for
Mathura, where He was actively involved in running the kingdom.
The gopikas were unable to bear the pangs of separation from their
dear Lord and were anxiously waiting His return. The entire Gokul
bore the look of a barren land. There was no dearth of food and
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comforts in Gokul; yet, the gopikas did not enjoy any of them
because they thought life was not worth living without Krishna,
whom they considered as their very life breath. They lost their health
and happiness because they were unable to bear the pangs of
separation.
Krishna, being aware of the gopikas plight, summoned His friend
Uddhava and asked him to proceed to Gokul to console the Gopikas
and pass on His message to them. Uddhava was a great philosopher
and a jnani (one of wisdom). He knew that Krishna was omnipresent.
As per Krishnas command, He went to Gokul and conveyed
Krishnas message to the gopikas and gopalas. He told them that they
should not limit Krishna to a small physical frame thinking that He
was present only in Mathura. He tried to explain to the gopikas that
Krishna is God Himself and that He is omnipresent. He advised them
that since Krishna was present everywhere, there was no need for
them to feel sorry that He was away.
Since the gopikas had totally surrendered themselves to Krishna, they
would not look at or talk to a stranger. So, they took a bhramara (bee)
as an intermediary and talked to Uddhava through the bee. Having
been used to worship Krishnas beautiful form, they could not readily
think of Krishna as a formless entity. Making fun of Uddhavas
preachings, they asked, Do you practice what you preach? You are
enjoying the proximity to our Lord Krishna but are telling us to
experience His attributeless and formless aspect. We dont want your
preaching or philosophy. We are not interested in your formless,
attributeless God. Bring our dear Krishna to us. They said, Krishna
has stolen our hearts. We have only one mind, and that has gone with
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Him to Mathura, we do not have another mind to listen to what you

are preaching.
The declaration of the gopikas that they had only one mind made
Uddhava recognize their one-pointed devotion. He realised that the
pure, unsullied, and eternal divine principle can be attained only
through fixing the mind on God.
The gopikas lamented their separation from Krishna, We want to see
nothing but Krishnas beautiful form, hear nothing, but the melodious
music of His flute, and experience nothing but His Divine Love. We
have cried for Krishna so much that our eyes are swollen and there is
not a drop of tear left in them. How can the ship of your message sail
in the barren lands of our hearts! So, take your ship and go back to the
place you came from. We are not interested in the formless aspect of
Divinity.
We want to see the enchanting form of our Lord. Hearing the words
of the gopikas, Uddhava realised that all his jnana (wisdom) was
worthless. He considered himself to be totally ignorant since he had
underestimated the love and devotion of the gopikas for Krishna. He
stopped preaching and tried to hand over a piece of paper to the
gopikas, saying that it contained Krishnas message for them. He
wanted them to read it. They refused to accept the letter, saying that
they could not read it as they had no knowledge of akshara
(alphabet). But their minds were merged in the Akshara Swarupa
(immortal form) of Lord Krishna.
Uddhava was a bit angry with the gopikas, thinking that they had no
respect for even Krishnas message. Then one of the gopikas started
explaining, There is no point in accepting Krishnas letter since we,
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being illiterate, cannot read it. There may be one or two amongst us
who can read. But we are afraid that our tears may drop on the letter
and wash out the words written on it. There is another reason. Our
whole body is heated up on account of separation from Krishna. So, it
is possible that the letter may get burnt to ashes if our hands were to
touch it. You are unable to understand our plight.
They sent a message to Krishna, addressing the bee,
O bee, why dont you go back and tell Krishna
That He should look at us at least once?
Can you not tell Krishna to illumine
Our dark hearts with His resplendent form?
Our life has become like a dried tree.
Please tell Krishna that
He should look at us at least once.
Can you not tell Krishna to illumine
Our dark hearts with His resplendent form?
Our life has become like a dried tree.
Please tell Krishna to put some life into it.
[Telugu song]
Radhika prayed,
O Krishna, we are anyway going to die
Because of separation from you.
Please allow us to be with you
At least in Your next incarnation.
Sathya Sai Speaks, Volume 32 part 2 210
If you take the form of a tree,
Allow us to be creepers that twine around You.
If you stand like Meru mountain,
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Let us be like a stream flowing from it.

If you become the mighty ocean,
Let us become the rivers ready to merge in it .
[Telugu Poem]
Thus, the gopikas always craved the Divine proximity. That is the
sign of true devotion. Truth philosophy consists of establishing a
relationship between the individual and God. The gopikas never gave
scope for narrow individual feelings. They aspired for the intimate
relationship with God. The best way to love God is to love all and
serve all. Have the firm conviction that God is present in everybody.
There is no place where God does not exist. But you cannot see God
as long as there is the sense of I (ego) in you. The gopikas had
absolutely no sense of ego. Their I had merged with Krishna. As
long as there is ego in you, you will find only multiplicity. Once you
realize that you and I are one, you will find unity everywhere, which
is true and eternal. (SSS Vol.32 Part II, pp. 207-210)
Anul Huq
There was once in Northern India a Muslim called Mansur. From his
childhood he was constantly meditating on God. Although he
belonged to a poor family, his parents wanted him to have good
education. But Mansur had a pure unsullied heart filled with love and
his only desire was to know his true self. When the parents wanted
him to go to school, he asked what was the purpose of going to
school.
The parents said that he should get educated to be able to earn a
living. Mansur said: Mother! Have I to study only for earning a
308
living? Are not dogs, birds, ants and many other creatures able to get
their food without any education? Am I to waste my divine life for
the sake of filling my belly? He walked out of his home. He was a
young lad, but there was effulgence in his face. He sought nothing
from any one. People seeing the effulgence on his face offered him
things of their own accord. One old lady offered him food. The purity
of his heart secured for him the food. His pure love was feeding him.
Wherever he went, he was declaring: I am God. I am God. (Anul
Huq! Anul Huq). This corresponds to the Vedantic
declarations,Aham Brahmaasmi (I am Brahman), So-ham (I
am He). This declaration was treated with ridicule by some persons.
The elders reviled him and asked: You little fellow! How do you
claim you are God? How can you be God? Foolish people ask such
questions in this world out of their ignorance and lack of faith. Why
should they undermine the faith of others? Mansurs answer to them
was: I am uttering these words because I am God. There is divine
energy in everyone. But some use it for good purposes and some
others misuse it. I am using it for good purposes. He went on
declaring I am God. I am God.
Meanwhile all the pundits came together and observed: We have
studied all the Vedas and Scriptures. We dare not make a declaration
of this kind. How is it a young student goes about making such a
claim? How did he dare to make such a claim?
It is not scriptural knowledge that confers the courage to make such a
declaration. It is the faith in the heart. Whatever others may say, one
should not allow ones faith to be shaken. Students should have such
firm faith.
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The pundits came together and went in a body to complain to the

king. Oh King! This boy is insulting our scholarship. In spite of all
our knowledge, we are not able to declare that we are God. This
illiterate fool goes about saying that he is God. How to account for
this? Either he is a lunatic or an arrogant fellow.
The Pundits somehow wanted to put an end to this. It is the nature of
the evil minded to cause harm even to those who are innocent and
good. They make no distinction between the bad and the good, just as
white ants make no distinction between an expensive sari and a torn
piece of cloth. People who criticise others are like these white ants.
"When the pundits complained to the king, the latter ordered the boy
to be brought to him. When the King summoned Mansur, he declared:
I am God. The King drew the boy near him and tried to appeal to
him in soft words. Child! You are an ordinary human being. You are
illiterate and ignorant. You should not boast that you are God.
Mansur replied: I will continue to do so. I am proclaiming the truth.
I am God. You are God. All are God. The indweller in all is the one
God. The Muslims say: Allah ho Akbar. The Christians say: God
is great. The Hindus say: So-Ham.God is one. He is BrahmaSutra. He is the one thread running through all beings who are like
beads in a rosary. Mansur went on arguing with the King in this
manner. The Kings words did not appeal to him. He said: Oh King!
you are seeking to divert me to a wrong path away from my royal
road. This is not proper on your part. Mansur continued to assert: I
am God.
The King got angry. You are despising my words, he said. He
summoned a doctor and ordered him to gouge the eyes of Mansur.
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This will force him to remain in one place and he will not disturb
others. The doctor took away the eyes of the boy. But he continued
to shout in joy: Anul Huq! Anul Huq! (I am God. I am God). The
boy was free from body consciousness. The king then summoned a
butcher and asked him to cut off the hands of the boy. Continuing to
laugh, he exclaimed: Anul Huq! Anul Huq! The people in the
audience hall could not bear to see the gruesome sight. But there was
no sign of grief on the face of the boy. He continued to laugh. His
faith was unshakable. He was unaffected by what others said. Of what
use is education if there is no firm determination? Is the amassing of
wealth and secreting money abroad, the purpose of education? No.
Earning of money may be necessary, but it should be limited and the
money earned should be used for good purposes.
Seeing the determination of Mansur, the King ordered that his legs
should be cut off. After this maiming, Mansur died. But the blood
flowing from his tortured limbs was proclaiming: I am God. I am
God. The dead body was cremated. But from its ashes rose the cry:
I am God. I am God This happened three centuries ago in Northern
India. The people were astonished at the phenomenon. The king felt
repentant, but of what use is repentance after a grievous wrong had
been committed? (SS May '96, pp. 117-118)
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Bhagavatha
The power of devotion
Such sweet, blissful and dharmic stories are found nowhere except in
the Bhagavatham. God says, I will gladly accept defeat but never let
a devotee down. I am a servant of My devotees. I wait day and night
as a watchman in the prayer room of My devotee! Do you know why?
My devotee could express any desire at any time. I want to be present
to fulfill his slightest wish. I am the final authority everywhere
except with my devotee. My devotee alone has the final say.
Through His actions, God has always demonstrated that there is no
force greater than the power of devotion. What is bhakti, devotion?
Bhagavad anurakti (attachment to God) is bhakti. Within bhakti are
contained bhukti (food), rakti (desires), yukti (cleverness), anurakti
(attachment, love), virakti (detachment), and mukti (liberation).
Where did the word bhakti originate? Mans primary need is food,
bhukti. Sareera Maadhyam Khalu Dharma Sandhanamthe body is
a means for observing dharma and it needs food. Next, man needs
rakti, desire. The third is yukti, worldly intelligence. It is necessary to
know how to live in this world. Next comes anuraktiwe must love
all without distinction. These are followed by virakti and mukti. In all
these words, the common syllable is kti, Bha from Bhagavan
(God), and kti from these words combine to form bhakti. Therefore,
He who grants you bhakti, rakti, yukti, anurakti, virakti, and mukti is
God. Bhakti is not limited to performing worship, doing arati and so
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Bhagavatha
on. We must offer ourselves to God! We must hold on to Prema in all

situations. This is bhakti. (SSB 1995, pp. 96-97)
Bhagavatha: An Introduction
The name Bhagavatha can be applied to every account of the
experiences of those who have contacted God and the Godly
(Bhagavan 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 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.
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People believe that incarnations of God happen only for two reasons:
the punishment of the wicked and the protection of the righteous. But
those represent only one aspect of the Task. The granting of peace
and joy, of a sense of fulfilment to seekers who have striven long
this too is the Task.
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.
They are the prime cause. The cow secretes milk for the sustenance of
the calf. That is the chief beneficiary. But as we see, others too
benefit from that milk. 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. God is above and beyond the
limits of Time and Space. He is beyond all characteristics and
qualities; no list of such 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
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Bhagavatha
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 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).
Again, you must know that 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. 2-4)
Reading and enjoying the stories of the glory of Krishna in some
sacred spot or some temple or prayer-hall shrine or hermitage of a
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saint or sage, or in the company of the virtuous and the goodthat is

a source of great inspiration and joy.
It makes people forget everything else. Else, one can approach pious
men and serving them, listen to their exposition of the glories of God.
Taste for such wholesome literature is the result of accumulated merit
and endeavour. It is that merit that rewards one with such company.
Listening will be enough in the beginning. Later, the stories will
arouse interest in the nature and characteristics of God and the
aspirant will seek and find for himself the path to realisation.
Listening to expositions by the wise is much better than reading
oneself; or, one can be looking into the text while listening. It is
preferable to listen in company, rather than alone. Of course, it is
excellent to listen with a number of earnest aspirants. If the person
who expounds has had the thrill of genuine experience, then it is the
most supreme luck, for it yields best results. For, his face will
blossom into joy, his eyes will shed tears of joy at the very
contemplation of the glory of the Lord. Those who listen to him will
catch that inspiration. They will experience the joy themselves. In the
midst of a group that weeps, tears will spring out of the eyes of those
who have come in. When an infant smiles, those around will also
smile in unison. So too, the words of those who are saturated with
devotion to God will saturate the hearts of those who listen. It is
impossible to measure the profit that one can derive while in the
company of the great.
Through that process of listening, a dirt-laden heart will be
transformed into a clean, illumined heart, shining with genuine light.
To the foul odours of sense-pursuits, keenness to listen to the glories
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of God is a valuable disinfectant, besides being in itself so full of

sweet fragrance. The listening will cleanse the heart through the
prompting it gives for good work. Such a cleansed heart is the most
appropriate altar, or tabernacle. In that fragrant bower, the Lord will
establish Himself. At that very moment, another incident too will
happen. The group of six vices that had infested the place will quit
without so much as a farewell. When these vices quit, the wicked
retinue of evil tendencies and vulgar attitudes which live on them will
break camp and disappear without leaving even their addresses!
Then, man will shine in his native splendour of Truth and Love
(Sathya and Prema). He will endeavour without hindrance to realise
himself; and finally, he will succeed in merging with the Universal
and Eternal. He will liberate himself from the tangle of ignorance, or
Maya. His mind will fade away. The long-hidden secret will be
revealed to him. He will discover his Madhavathwa (Divinity). (Bhag
Vahini, pp. 7-8)
This is the real hallmark of the good Sadhakas (spiritual aspirants)
and votaries of the Lord are to be judged by these, not by external
apparel or appearances. If one mixes with men who revel in sensory
talk and activities then, he puts himself out of court. Spend your time
in the company of the godly, engaged in godly affairs. Avoid getting
mixed with the company of the ungodly. Do not see their activities or
listen to their accounts. Only those who avoid them can be called
Bhagavathas, or Gods own. (Bhag Vahini, p. 2)
Who can mark the beginning of the continuous waves of the ocean? It
is an impossible task. If anyone decided to do so, the wave with
which he starts the calculation will be considered as the beginning,
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the wave with which he stops his calculation will be for him the last,
the end. There is a beginning and an end for his count. There is no
beginning or end for the process. No one can visualise either, in that
boundless illimitable expanse. Gods Glory is the shoreless ocean.
When one starts describing it, it begins for him. When he finishes his
description it is the end, so far as he is concerned. But His Glory is
beyond space and time. Only little minds, limited minds, will argue
that Gods Glory has a beginning and an end. The stage on which He
plays (His Leela) has no boundaries.
The story of His Leela is all Nectar; it has no other component, no
other taste, no other content. Everyone can drink his fill, from any
part of that Ocean of Nectar. The same sweetness exists everywhere,
in every particle. There is nothing inferior to mar the sweetness. The
love of god and the love for god are both eternally sweet and pure,
whatever the method of your accepting or attaining them. Such love is
holy and inspiring. (Bhag Vahini, pp. 9-10)
Bhagavatha is a text that has harmonised the three aspects of
Narayana Upasana, Vasudeva Upasana and Vishnu Upasana. and
demonstrated the oneness of divinity. Having received the protection
of Krishna even while he was in the mothers womb, Parikshit was a
very learned person and was governing his kingdom very wisely. It is
natural that we get a doubt as to how such a good and noble king
could lose control over himself in a fit of anger and place a dead
snake over the shoulders of Sami. However great a man may be;
however great a devotee he may be, he will lose control over himself
when he gets angry. Anger is the greatest enemy of man. In a fit of
anger, Parikshit put a dead snake round the shoulders of Sami, but
this cannot be treated as a wanton act of arrogance or carelessness. It
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was a genuine mistake committed in a weak moment. When Parikshit

found that the rishi Sami and the other rishis did not care to receive
him and attend to him, he was very agitated; and while returning from
there, he picked up a dead snake and put it round the shoulder of
Sami. This enraged Sringi, son of Sami, who saw this a little later and
as he saw King Parikshit leaving the ashram, he cursed him saying,
Within seven days, Parikshit will be killed by a snake bite. Here,
we should recognise that what happened was a passing state of
Parikshits anger, and there is no cruelty or evil intention in his
action. However, when Sringi saw this, he became very angry and in
his anger, he cursed the king. The king was not aware of this curse.
Here we must carefully examine the reason for Sringis curse and
understand how Dharma really works in such situations. If a
righteous and benevolent king commits a mistake unintentionally, the
consequences will affect only the king and not the people. In the king,
who was a Rajarishi, there is a little of rajas left and hence he was
angry in a weak moment. Sringi brought about a lot of confusion,
because as a result of his curse, the people will also suffer and remain
unprotected. Thus the consequences of the kings fault were also
affecting the people. In fact, Sringi had no right to curse. Here we
notice that a person like Sringi, who has no right to curse, gave a
curse. Indeed, this is the subtle aspect of Dharma. The fact that a
good and noble king lost his temper and insulted a Brahmarishi and
the fact that a rishi gave a curse though he did not have the right to do
so are symbolic of the decline of the accepted norms of Dharma.
Indeed, at this time was the advent of the Kali Yuga.
Here we see that as a result of Kali, certain blemishes are coming into
Vasudeva Upasana and Vishnu Upasana. When Sami came out of his
deep meditation, he quickly realised all that had happened; and he
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took steps to reprimand his son. He said, The king is a very noble
and kind man and he takes good care of all of us. Just because in a
weak moment, he did something rash, you should not have cursed.
By this act of yours, you have lost all the good that you have
accumulated because of your thapas. Have you undertaken to do all
your thapas only to misuse it in this manner? In this context, it
appears natural for the king to occasionally lose his temper in this
manner, but a thapasvi like you should not have lost balance and
given the curse. Our kingdom will now be without a leader, it will be
like a night without a moon. After reprimanding his son in this
manner, he thought it best to send word to king Parikshit and let him
know the nature of the curse. He also undertook to tell king Parikshit
about the evil consequences of anger. Ones wealth and prosperity
will be destroyed by anger. It will destroy whatever honour and
reputation that one has. It will separate him from his own people.
By pride and anger, everything will be destroyed and one who has
anger will not be able to achieve anything. He will be humiliated. He
will always be committing sin and everyone will admonish him.
Anger will promote sin. Having told Parikshit about the evil
consequences of anger, as conveyed by Sami, the messenger further
told the king as from Sami, It is quite natural that you lost your
control at a weak moment, but it was necessary for you to attempt to
overcome your anger and behave in a responsible manner. Instead of
overlooking your mistake and controlling himself, a sacred thapasvi
like my son cursed you that you will die by a snake bite within seven
days. During these seven days, think of the Lord always and promote
the goodness in you. As soon as Parikshit heard these words from
Sami, his own mind was completely transformed and he conveyed his
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respectful pranams to Sami, the Brahmarishi, and said, This is not a

curse to me, it is a great gift. I cannot escape the consequences of my
karma and what I had done. I am grateful to you for making me
realise this.
From that day, Parikshit was thinking of God by giving up the
responsibility of his government to his ministers. As soon as this
news of the curse was known, several rishis and others came to see
Parikshit. They were praying to God that king Parikshit who had a
noble and sacred heart could be spared from the curse and that he
should live long. But, the curse of the thapasvi could not be atoned
and Parikshit was making preparations for the end. The great
Brahmarishi Sami, who had considerable equanimity, was also
praying for the well-being of Parikshit. Although Sami, for external
purposes, had connections with the world; yet in his mind, there was
no attachment at all. He merged completely with the Atma. There is
no difference between such a Brahmarishi and divinity.
On one occasion, after the battle, Dharmaraja went to Krishnas
mansion to tell him about his despondency and despair. At that time,
Krishna told Dharmaraja all the details about the future of Parikshit.
He told him how Parikshit would acquire a great name and fame and
how he would achieve far greater glory than all his predecessors. He
also told him how, because of a curse from a saint, Parikshit would
lose his life by a snake bite. While talking thus to Dharmaraja,
Krishna suddenly lapsed into a brief silence and Dharmaraja was
totally confused. After a few minutes, Dharmaraja asked why Krishna
thus became silent in the middle of the narration.
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Krishna said that he had to go and respond to the call of Bhishma who
was lying on his bed of arrows. Those who have a sacred heart will be
able to get the Lords grace by praying sincerely. There is no
difference between a sacred mind and God. A prayer from a sacred
person will go straight to the Lord. Such people are embodiments of
wisdom and they are forms of Adwaitha. They had enjoyed the
oneness with divinity.
They firmly believed that there is only one truth in the world and that
there is no parallel truth. Such people are always in a state of great
ecstasy and are really like children. That is why, it is said that the
state of a child, of a person who is in great ecstasy, and of a mad man
are alike. Because of the consequences of excitement of ones senses,
man sometimes forgets his true nature. Truly man seeks only ananda.
He is also intrinsically a selfless person, but by the pressure of his
sensory organs, he gets attached to material desires and he forgets
God. For the benefit of such people and with great love and affection,
the aspect of Krishna is being taught by Bhagavatha. (SSB 1978, pp.
64-68)
The Enchanting Story

The Bhagavatham is His Story There are many stories, some
strange, in Bhagavatham. You might find them long or cumbersome.
No, no. They are all histories. History means His Story
stories of God. Unfortunately we are unable to appreciate the
Bhagavatham. Hence, we violate its teachings. Truly, every verse of
this scripture is a pearl, a diamond. Bhagavatham was written for the
very purpose of teaching the secrets of attaining God. Otherwise, why
would Vyasa sit dispiritedly on the banks of River Saraswati after
composing the eighteen Puranas, and why would Narada go there and
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advise him to compose Bhagavatham? Narada told Vyasa, You

wrote the Puranas and the Mahabharata and earned the name sloka
daatagiver of divine verses. But your slokas (divine verses) could
not dispel your soka (sorrow). You inquired into the intentions of the
wicked Kauravas and described their characters in the Mahabharata.
Thus your mind was sullied. To cleanse yourself, now describe the
stories of the Lord. Write the Bhagavatham. There is no text greater
than the Bhagavatham. Why? The Bhagavatham alone explains the
nature of God in entirety. (SSB 1995, pp. 131-132)
The Bhagavatha has, incorporated in it, every conceivable source of
auspiciousness and joy. The Lord, Sri Narayana is the seed from
which it has sprouted. The sprout is Brahman. The trunk of the Tree
is Narada. Vyasa constitutes the branches. Its sweet fruit is the
nectarine story of Krishna. Those earnest souls that yearn for that
nectar, and pine plaintively, regardless of bodily comfort or the
passage of the years, until they secure the fruit and imbibe its essence,
such are real saints and yogis.
Bhagavatha is the enchanting story of Krishna. The Bhagavatha
inspires and promotes deep devotion to Lord Krishna. The Universal
Absolute, the Birthless Formless, Unmanifest, 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. Those who sing the story of this Glory, those who
listen eagerly to the recital, 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
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binds Bhakta with Bhagavan. That is to say, the story fills you with
God, and transmutes you into Divinity.
God incarnates for the sake of Bhaktas
God incarnates, not merely for the destruction of the wicked. That is
just an excuse, one of the obvious reasons. Really speaking, God
incarnates for the sake of Bhaktas (faithful devotees). 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 the 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 others. (Bhag Vahini, pp. 219220)
Concise Bhagavatha
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
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Bhagavatha
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.
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 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.
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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 Short-statured (Matsya, Kurma,
Narasimha, and Vamana). Of all the incarnations, the most supreme
and the most blissful is the Krishna-form. (Bhag Vahini, pp. 218-236)
Still, you must realise that the chief purpose of all incarnations is the
preservation of Dharma (Justice, Righteousness, Morality, Virtue).
Brahma once addressed Narada, Oh My Mind-projected Son (Manas
Putra)! Creation is My task, the way in which I fulfil My Mission,
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My Thapas. I will, and Creation happens. But I lay down certain rules
and modes for each species; and if they are properly adhered to, the
wheel will turn aright in Dharma. Instead if the modes and rules are
neglected and they toil for the satisfaction of their own wishes, along
crooked and misleading paths, they will have to suffer various
miseries.
Day and night are willed by Me. The rulers of living beings are
parts of Me. The urge that people have to increase and multiply is the
reflection of My Will. Sometimes, when the created worlds have to
be sustained, I myself assume Name and Form and initiate
Manvantharas (the Eras of Manu), and provide the Earth with
appropriate Divine personalities and Sages, who set examples to be
followed and indicate the paths for progress. I end also the
unlimited increase of beings, when it happens. For this, I take on the
Form of Rudra too. I create the bad, in order to highlight and promote
the good. In order to protect the good, I set certain limits, both to the
good and the bad, for, they would otherwise stray into wrong ways
and inflict great harm.
I am immanent in every being. People forget Me, who is within and
without them. I am the inner core of every being, but they are not
aware of this. So, they are tempted to believe the objective world to
be real and true, and they pursue objective pleasures, and fall into
grief and pain. On the other hand, if they concentrate all attention on
Me alone, believing that the Lord has willed everything and everyone,
I bless them and reveal to them the Truth that they are I and I am
they. Thousands have been blessed thus. They are the seekers, the
aspirants, the Mahatmas, the Sages, the Divinely-Inspired, the
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Manifestations of the Divine, the Guides who show the Path. They
have acquired the experience that Truth is Dharma.
I shall tell you about some of them, listen. Sagara, Ikshvaku,
Prachinabarhi, Rubhu, Dhruva, Raghumaharaj, Yayathi, Mandhatha,
Alarka, Sathadhanva, Dileepa, Khali, Bhishma, Sibi, Pippalada,
Saraswatha, Vibhishana, Hanuman, Muchukunda, Janaka, Satharupa,
Prahlada, and many Rajarshis, Brahmarshis, Princes, Nobleswho
can be grouped under one category, the Godly (Bhagavathas). They
all yearn for the chance to listen to the glories of God. They have all
been blessed, irrespective of cast, age, status, or sex. They have
among them women Brahmins, Sudras and Chandalas.
I am the Cause of all Causes. I am Eternal. I am Sath-chith-ananda
(I am Existence, Knowledge, Bliss). I am Hari and Hara, too; for, I
transform Myself into these Manifestations as occasion arises.
Creation, the Universe, is but the projection of My Will. It has no
basic reality. My son, I declared this truth to you, as a result of My
deep love towards you. Others will not be able to grasp the mystery of
this creation. What I have just revealed to you is known as concise
Bhagavatha.
Bhagavatha connotes three sections of knowledge:
(1) The glory and majesty of the Incarnations of God,
(2) The Names of those who are fully devoted to God and
(3) The intimate relationship between God and the Godly.
Where these three are found together, there we have the Bhagavatha.
All that is visible is not beyond or outside God. Therefore, to put it
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succinctly, everything is Bhagavatha! Everything is worthy of being

honoured so. (Bhag Vahini)
Bhagavatha Is a Sacred Text Catering to the Needs

of Everyone
Srimad Bhagavatha can be described as a mansion of twelve floors or
skandas, and Narada has given a name for each of these skandas.
Although all the skandas are equally important, there is one which
may be regarded as the most important and which constitutes the
basic for all other skandas.
That has been called the Vasudeva Upasana. The other eleven
skandas are based on this Vasudeva Upasana which is like the
foundation. This word Vasudeva means God and it also represents the
Deva who is resident in every Jiva. This Deva resides not only in
every Jiva but is also the basis for all creation. An individual in whom
all thoughts, words and deeds are fully synchronised can truly be
described as a Bhagavatha. All actions of a Jiva must be directed
towards Vasudeva. It is impossible for us to seek directly the
unmanifested form of God.
Since you have a body, with a form and a name, it is very difficult for
you to recognise the un-manifested form of God. So long as you have
attachments in the world, it becomes possible for you to comprehend
the Lord only through a name and a form. In this context, Bhagavatha
has also taught us that Vasudeva Upasana means the comprehension
of the Lord with the help of a name and a form. It is thus necessary
for us to do things, see things and hear things only in the context of
Vasudeva.
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It is the divine aspect alone that we will really find in all places. That
individual who has understood the aspect of Atma deserves to do this
Sadhana. Following the tradition of the Vedas, it has become
common for us to recognise the importance of time and to worship
time as a sacred entity. In this aspect of time, we divide a year into
twelve months and to sanctify these twelve months, Gods name is
also spelt out in twelve letters as Om Namo Bhagavate Vasudevaya. Here, we see that the God of time has twelve letters. It is in
this context that Vyasa had composed the Bhagavatha in twelve
skandas.
The Kali Yuga is a measure of time. It constitutes a measure for
measuring the Kritha Yuga, the Dwapara Yuga and the Treta Yuga.
There are certain rules prescribed for the use of this measure of time.
The measure in time for Kali Yuga is four lakhs thirty-two thousand
years (4,32,000 years). The Dwapara Yuga is two times this unit or
8,64,000 years. The Treta Yuga is three times or 12,96,000 years. The
Kritha Yuga is four times or 17,28,000 years. The period which
consists of all these four Yugas together is described as the Maha
Yuga. The Maha Yuga, therefore, has 43,20,000 years. The difference
between the duration of a Kali Yuga and that of a Maha Yuga is the
addition of an extra zero to the former at the end. Just as the days,
months and seasons repeat again and again, the Yugas also repeat
again and again periodically.
During the confluence of these Yugas and at the time of transition
from one to another, various components of creation like mountains,
rivers, habitations, etc., undergo major changes. The aspects of
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dharma also change when the Yuga changes. As a result of these

changes several good things might change into evil.
In this context, four categories of people were recognised. They are
Thapasvi, Maharishi, Brahma-rishi and Rajarishi; and each one,
depending on his background and capability, was following a certain
code of dharma. For the story of Bhagavatha, a rishi by the name of
Sami is the chief architect. By his attainments, he was a Brahmarishi.
He had a son by the name Sringi who was a Thapasvi. Brahmarishi
Sami knew all about Brahman and was living in a state of equanimity
and equal-mindedness. He used to take pain and pleasure, sorrow and
joy, blame and praise with the same attitude and was unmoved by
events. He was meeting them with the same detachment.
He had several disciples and along with them, he was immersed in the
study of the Philosophy of Advaita. He was living in a state of total
surrender to God and was enjoying the bliss of divinity. His son
Sringi was also a great individual, but he could be called only a
Thapasvi. He did not have the ability to discriminate between things.
Although he was a person with great strength, he did not acquire the
right to give a curse. On one occasion, he lost his equanimity due to
anger and cursed king Parikshit, himself a great Rajarishi. Here, we
find two types of faults. A fault, committed with full knowledge, will
cause a great deal of harm to the world. On the other hand, a fault
committed accidentally and without full knowledge will cause harm
to the individual only but not to the world. Parikshit was a great king
who was in a state of total devotion and surrender to God. Parikshit
committed a mistake unknowingly and so the consequence was to
affect only him and would not bother others. His mistake was
committed unknowingly and without a bad motive. At this act of
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Parikshits, Sringi lost control over himself and gave a curse to

Parikshit. This curse, coming as it did under such circumstances,
caused a great deal of harm to the entire kingdom.
Be that as it may, the origin of Bhagavatha, the meaning of
Bhagavatha and its objectives are clearly laid out in the first skanda
itself. This great text of Bhagavatha commenced with Narada, and
Vyasa contributed a great deal to it. Suka brought about the
culmination. During the interval of time between the commencement
by Narada and culmination by Suka, several stories got attached to
Bhagavatha and they constitute the contents of the succeeding eleven
skandas.
The conversation between Draupadi and Aswathama constitutes an
important event in the Bhagavatha. The sacred story of the surrender
to Uttara, the divine praise of Krishna by Kunthi, the advice which
Bhishma gives to Dharmaraja in the form of shanthiparva and finally
the teaching which Krishna gives to Arjuna in the form of Bhagavad
Gita are all great events of the Bhagavatha. The Uddhava Gita, the
story of Prahlada, the story of Kuchela and several other episodes
relating to great devotees constitute the essence of the Bhagavatha.
In reality, the text of the Bhagavatha is extremely sweet. Human
beings who have experienced the sweetness of Bhagavatha will not
have rebirth. It is because of this, that Pothana said that even the very
act of his writing the Bhagavatha in Telugu is the result of the great
good that he had done in his previous life.
Pothana felt that he had the great good fortune of describing the leelas
of Lord Narayana himself, who had come in human form. In the
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Bhagavatha, the aspects of Bhakti, or devotion, and surrender to God

are the most important ones which we should recognise. In both
these, the aspect of prema is fully exemplified. Prema signifies the
sweet thoughts that are generated in ones own mind. The
Bhagavatha is also like milk, a sacred extract that has been taken out
of all the Vedas.
In this context, we should realise that there are many great people
who attained salvation from the story of the Bhagavatha. The
Bhagavatha should not be regarded as a text which depicts only the
story of the gopikas. There are only a few individuals who are
capable of recognising the sacred aspect of the prema that is
contained in the Bhagavatha and can indeed become intoxicated and
elevated by such thoughts.
Thinking of the name of Krishna, one can lose ones consciousness.
Thinking of Brahma, one can become identical with Brahma. So also,
by constantly thinking of Krishna, one can become identical with the
Lord. It is not easy to describe the exact nature of the Bhagavatha. It
can cater to the average person, to the seeker of truth and also to the
highest intellectual.
Bhagavatha has the ability to cater to everyone. A mango tree can
give you only mangoes, a lime tree can give you only lemons but
Bhagavatha can give everything to all its seekers, depending on the
latters desires and yearnings. There is a small example for this.
There was a wealthy businessman who went abroad. He had four
wives and he wrote letters to each of them asking what they wanted
him to bring when he returned home. In reply, the eldest wrote that
333
she would be very happy if he returned home safely and in good

health. The second wife replied that she would like to have some
medicines that would help her get over her illness. The third wife was
always interested in reading some spiritual texts, and she wrote that
she would like to have spiritual texts belonging to the foreign country.
The fourth wife had very mundane qualities, and she asked the
husband to bring back some saris and jewels of the latest fashion. All
the letters reached the husband and he brought all the items needed
and gave medicines to the second wife, spiritual texts to the third
wife, saris and jewels to the fourth wife and himself sat in the
residence of the first wife. This made the other wives very jealous.
The wealthy individual explained that as the eldest wife only wanted
him, he went to her and as the others had material requests, he gave
them various items as per their requests.
In a similar manner, we may imagine that Paramatma has four wives
by the namesArthi, Artharthi, Jijnasi and Jnani. The Lord satisfies
the requirements of each of the first three, and He, Him-self, sits in
the heart of the Jnani.
Paramatma will only give you the fruit of your work and not the
work itself. Depending on your karma and your deservedness and
your prayers, God gives you the fruit of your action.
In many ways, Bhagavatha teaches us lessons of great importance.
On one occasion, even Kuchela was doubting Krishna. He thought
that although Krishna was his childhood friend, as later he became a
very rich and powerful King, Krishna may not even recognise him.
Kuchela was very agitated. However, Kuchelas wife never had such
doubt, and she encouraged him to go and see Krishna, who has a very
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Bhagavatha
broad mind, and would not forget his friends. God is such that He will
give value to ones own mind and purity of character. He will not
give any value to external appearances. After passing through such
doubts and several tribulations, Kuchela entered Krishnas mansion.
Krishna welcomed him heartily and honoured him.
Even without being asked, Krishna gave a lot of material wealth and a
lot of grace to Kuchela. The moment Gods grace spreads, one will
even forget his own desires. After this, Kuchela returned to his own
home and to his great surprise, found his poor home transformed into
a big mansion. He explained to his wife how Krishna looked after
him and said, He received me as if He was longing to meet me, and
He showed such kindness that He appeared as kindness and
compassion personified. He accepted a small quantity of parched rice
from poor Kuchela and gave us this large mansion. If you give the
Lord even a small quantity, He returns it back several fold. If you are
willing to take at least one step forward, God will take ten steps
towards you to receive you. Only when you direct your vision
towards God, can He direct His vision towards you. If you are
looking in some other direction, what is the use even if God looks at
you? There is a small example for this.
When you are right in front of me, you can look into my eyes and I
can look into your eyes. If you are far away and are looking in a
different direction, how can I look at you and how can you look at
me? Krishna was one who always directed His vision towards His
devotees, and the Bhagavatha is the story of Krishna.
This Bhagavatha describes how Krishna gave supreme bliss to
different gopikas by appearing before each of them in a form which
335
each liked most. He thus demonstrated that the diversity of forms is

indeed the unity of God. Thus Bhagavatha tells us about the oneness
which we should see in this diversity. The story is full of love and
will give you the contents in a manner in which you can assimilate
the same. It is my hope that you can understand and absorb at least a
part of what you listen to. (SSB 1978)
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 seeks no
return. Its only aim is to realise God. (SSS Vol.23), 14-8-1990
Spiritual significance of Bhagavatha episodes

The inner significance of the reference to 16,000 gopikas should be
understood in this manner. Few attempt to understand the spiritual
significance of many episodes in the Bhagavatham. Young men may
easily be misled by references to Krishna's eight wives or his
association with 16,000 gopikas. The real meaning is that each one
336
Bhagavatha
should awaken the sixteen thousand potencies within him. This can
be done only by implicit obedience to the commands of God. The
Kundalini-sakti, which starts at the Moolaadhara (the root of the
spinal column), ascends to the Sahasraara to attain its fullness. The
life-breath for this power is Prema (Divine Love). This love has to be
generated at the Moolaadhara and taken upto the Sahasraara. (SSS
Vol.24), 2-9-1991
In this age of science and technology, students should try to
understand the inner meaning of the concept of Ardhanaareeswara
(the combination of the male and female principles in Easwara).
No scientist has attempted to explain this concept. Consider the
similarity between the ancient sages concept of Ardhanareeswara and
the ideas of modern science regarding the atom. There are many such
ancient concepts which have contemporary validity Every object is
composed of atoms and in every atom (Anu in Sanskrit) there is a
proton and an electron. The electron is described in Sanskrit as the
Vebhaaga (the left half) of the atom and the proton is described as the
Dhanabhaaga (the right half) of the atom. The Vebhaaga represents
the female principle and the Dhanabhaaga the male principle. The
coming together of these two constitutes the material base of each
object. This process of coming together is represented in the concept
of Ardhanareeswara--the coming together of the female and male
aspects.
Ardhanareeswara means half-feminine and half-masculine. The
electron represents the feminine aspect. The proton represents the
male aspect. The atom is formed when they come together. Every
object in the universe is made up of atoms. Hence, the ancients
337
regarded the entire cosmos as an embodiment

Ardhanareeswara principle. (SSS Vol.24), 2-9-1991
of
the
Every man is a symbol of Ardhanareeswara ". The body is inert.

The Atma is Consciousness. The body is Prakrithi (Nature). The
Atma is Eshwara. The combination of Prakrithi and. Paramatma
constitutes humanness. Therefore, you should regard yourself as a
symbol of " Ardhanareeswara " (The Divine Couple in one body).
(SSS Vol.30), 11-4-1997.
The way to experience the Atma
If man enquires earnestly into the nature of "I," his enquiry will lead
him to the experience of the Atma. This may be illustrated by an
episode from the Bhagavatha. It was one of the sports of Krishna to
go stealthily into the houses of the Gopikas and upset pots containing
milk and curds.
The Gopikas, who were worded about Krishna's pranks, were keen to
catch him red-handed. Krishna was an elusive thief. So, one Gopika
suggested that the only way to catch Him was to pray to him. The
Gopikas started praying to Krishna. "O Krishna, is it possible for us
to get at you? You are subtler than the atom and vaster than the
vastest thing in the world. You pervade every being in creation. How
can we comprehend you?" As a result of the prayer, the Gopikas were
shown the means of catching Him. Krishna poured out the milk from
the pot, washed His feet in the milk and ran out of the house. The
Gopikas followed Krishna's footprints and caught hold of Him. The
symbolic significance of this episode is that the Divine can be
experienced only when the devotee clings to the feet of the Lord. This
is the teaching of the Bhagavatha.
338
Bhagavatha
When the enquiry into the nature of "I" is pursued, it will be found
that the "I" is the omnipresent entity present in every living being.
This is the truth of the Vedic declaration: "Aham Brahmaasmi" (I am
the Supreme Self). Some people may ask whether it is enough to
meditate on the declaration "Aham Brahmaasmi." This may be done,
but when one meditates on the declaration "Aham Brahmaasmi," one
has to start with the understanding of the "I"; then you will
understand Brahman. (SSS Vol.25), 27 May 1992
The Bhagavatha teaches the lesson that anger destroys people. In the
Bhagavatha, Hiranyakashyapa looked upon God as his enemy. He
deemed himself the supreme Lord. He felt that there was no 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.
He subjected his son, Prahlada, to innumerable ordeals because he
was a devotee of Narayana. He tried to drown Prahlada in the ocean
and hurl him from the top of a mountain. He got Prahlada bitten by
snakes. But Prahlada survived all the ordeals. Prahlada was always
chanting the name of Lord Narayana, whom Hiranyakashyapa hated.
Anger causes destruction of wisdom. And when wisdom is lost,
everything is lost--honour, wealth, position and life itself. Scientific
knowledge without wisdom is of no use. Along with science there
should be discrimination.
The Ramayana teaches how a person suffers on account of evil
desires. The Bhagavatha teaches lessons as to how a person suffers
on account of anger and hatred. All their knowledge and powers
339
could not save Ravana or Hiranya Kashyapa. It is only God who can
give protection. Developing enmity towards God, Ravana and
Hiranyakashyapa courted disaster. (SSS Vol.25), 17 Sep 1992
The Bhagavatham contains the fruits of all spiritual practices.
The word Bhagavatamu has five syllables:
BHA stands for Bhakti (Devotion)
GA Gnannam (Wisdom)
VA Vairagyam (Detachment)
TA Tatwam (Nature)
MU Mukti (Liberation) (SSB 1995, p. 37)
Bhagavatam chadivithe bagavatam in Telugu means, If we study
Bhagavatam, we shall become good. That is to say, Bhagavatam
confers goodness on all. It contains the essence of all Vedas. (SSS
Vol.32 Part II, p. 206)
Therefore, the Bhagavatham is the gist of all scriptures and texts, the
goal of all paths, the essence of all fruits but to eat it. You are future
citizens of this country. Your virtue alone will guarantee progress in
the nation.
Tyaja Durjana Samsargam
Bhaja Sadhu Samaagamam
Kuru Punyam Ahoraatram
Smara Nityam Anityataam
Renounce the company of the wicked.
Seek the company of the pious.
Perform good actions day and night.
Discriminate between the temporary and the permanent.
340
Bhagavatha
To understand the nature of God requires eligibility. Bhaagavatah

Idam Bhagavatham Bhagavatham speaks of God and His Divine
sports. It is also said, Bhaagavataanaam Idam Bhagavatham
Bhagavatham describes the lives of devotees. Scholars have
interpreted this scripture based on their individual outlooks. Truly, the
Bhagavatham illustrates the intimate relation between God and His
devotees. It is the bridge between the Lord and devotees. Four
requisites are absolutely essential to understand and practice the
message of the Bhagavatham.
Tyaja Durjana Samsargam
First, give up bad company. Bad company is not just bad people. Bad
thoughts must also be abandoned. Feelings acquire form as actions.
There should be no hesitation in renouncing bad company. Why? Bad
company can cause even a devotee to become an atheist and a
renunciant to become attached. Tell me your company and I shall
tell you what you are. The Bhagavatham states that a poisonous
snake is much more desirable than bad company! Why? A snake bites
once and leaves; but a wicked person bites repeatedly, day and night.
The joy of malicious people lies in violence, in making others cry.
They cannot even sleep peacefully without criticizing or harming
someone! The human mind is impressionable and assumes the
attitudes of ones associates. In the Mahabharata, the characters
Duryodhana, Dussashana, Sakuni, and Karna are called dushta
chatushtayamfour wicked ones. Karna was inherently noble but
was corrupted by the other three. Hence, the sooner we distance
ourselves from negative people, the sooner we will perceive Divinity
within our hearts.
341
Bhaja Sadhu Samaagamam

It is not enough to merely leave bad company. The company of the
wise and pious is necessary. We must cultivate friendship with people
of compassion and integrity and follow their example to realize the
value of human life. But even these two are not enough.
Kuru Punyam Ahoraatram
Third, perform sacred deeds day and night, ceaselessly. Vyasa said,
Paropakaarah Punyaaya Paapaaya Parapeedanam helping others
is merit, harming others is sin. What is paropakaaram? People take it
to mean para (others) + upakaaram (favor) = helping others. But this
limited, worldly meaning is not what Vyasa had in mind. Para
(principle beyond the world) + upa (near) + kara (to go) =
Paropakaara. Therefore, true merit is to be in proximity to the Atma.
To develop nearness to the Bhagavatham, to devotees, and to the
Lord is the highest merit. This must be followed day and night.
Smara Nityam Anityataam
Discriminate between the ephemeral and the eternal. Discrimination
is essential in every action. Is it good or bad, right or wrong? Such
inquiry must be exercised to the limit of our intellectual capacity.
First discriminate, then follow what is good. What is meant by
good? Good means eternal. Give up the transient. It is only when
we cultivate these four attributes that we can understand the
significance and secrets of the Bhagavatham. (SSB 1995, pp. 37-39)
Identification with the body is the root cause of delusion. Forget the
body and look inward. Why did our ancient sages shun cities and
choose to live alone in forests? Because they followed Tyaja Durjana
Samsargamthe first qualification for understanding Bhagavatham.
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Bhagavatha
They went away from people who were steeped in identification with
the body. Devotion is the same whether living in your house or in the
forest. But bad company is definitely avoidable in the forest. With
this pure objective, our sages went away to forests. To reach Divinity,
renounce bad company. Then cultivate good company. Perform good
acts day and night. Lastly, discriminate between the evanescent and
the eternal. If students keep these four injunctions in mind, they can
accomplish whatever they want! (SSB 1995, pp. 57-58)
The Bhagavatham is not just an account of the Krishna Avatar. The
deeds of sacred devotees such as Dhruva and Prahlada stand out as
glorious examples in this scripture. If we pay attention to these
devotees, we will come to know everything there is to know. These
devotees had absolute faith in God. In those ancient times, their
unwavering faith earned them glorious experiences with God. We
dont have such faith today; and if we do, it is not steadfast. We
should quell the wavering of the mind and remain steady under all
circumstances. (SSB 1995, pp. 57-58)
Origin of Bhagavatham
There is nothing permanent in this world. This world is called Jagat.
Why? Ja (going) + Gat(coming) is the nature of the worldbirth and
rebirth, creation and destruction, joy and sorrow. But Divinity neither
comes nor goes. This divine principle was given a written form by
Vyasa in this scripture, the Bhagavatham. Vyasa composed both the
Mahabharata and the Bhagavatham. For his greatness he is called
sloka daatagiver of divine verses. God is Loka DaataGiver of
the world itself. In spite of writing so many shlokas, Vyasas soka
(sorrow) did not come to an end. Why? When he wrote the
343
Mahabharata, he described the fight between good and bad forces.

As you think, so you become. In visualizing Duryodhana and
Dussashana, Vyasa himself became tainted. Whatever actor you
contemplate on, his action enters your mind. That is why Narada
advised Vyasa, Till now you wrote the Mahabharata. You
composed this epic but sullied your heart in the process. You thought
about both good and bad characters. Now write only good.
The Vedas say, Thath Thwam Asi (You are That). Yat bhavam Thath
bhavati. (You become whatever your think). When you constantly
think of others faults, that bad enters you. How? When you have a
camera in your hand, whichever direction you turn and click, that is
the picture you will capture.
Your body is like a camera. Your vision is the lens, your heart is the
film and your thoughts form the scene. Your intellect is the shutter.
With your intellect, absorb only those impressions into your heart,
which are spiritual. If you think bad, it imprints on your heart. So do
not encourage bad thoughts. Narada continued, As long you talked
of the Kauravas bad deeds, how they troubled and cheated the
Pandavas. Let go of the Kauravas sin. Let go of the Pandavas virtue
as well. Brahmavid Brahmaiva Bhavatithink of the Lord and you
will become Him. When you wrote the Mahabharata, you thought of
Prakruthi (Nature, Creation) and not Purusha (God). So the
restlessness of Gods Creation entered you. From tomorrow, describe
only the Lord, His sports and His qualities. You will achieve
tranquility without a doubt.
Thus, the Bhagavatham came to be written. We must experience at
least a fraction of Vyasas pure feelings. Purification of the mind
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Bhagavatha
must come first. A pure mind results in Gods vision easily. The
Bhagavatham is an account of devotees experiences, their bliss and
the close relations they had with the Lordall of which we must
absorb. What relation should we desire with God? What attitude
results in what relation? What spiritual effort yields what goal?
Inquire into these issues. You will repent later if such questions are
not answered now. Make an effort to know everything. Awareness is
life. You must know what is good and what is bad. Then take the
good to heart and renounce the bad. (SSB 1995, pp. 59-60)
Bhagavatham says: Charity must be based on eligibility. Do not help
anyone, anytime, anywhere. Before acting you must assess, To
whom am I rendering help and how? What would be the result of my
action? You cant give a knife to a wicked man, or a gold cup to a
child. There must be deservedness in help. Otherwise, help can turn
into harm. When should you help? When you watch someone
suffering, feel it in your heart. Feel their pain and serve when your
heart melts. Meaning, offer help to that cause which melts your heart.
When many people can be benefited, you may definitely help. Help is
not just to individuals. It should be related to society and even to the
world. (SSB 1995, pp. 71-72)
The sanctity of the Bhagavatham

The sanctity of Bhagavatham is unsurpassed because it contains the
lives of such exalted souls. But people neglect this scripture and even
cast wrong accusations on it. Bhagavatham is nothing but Gods
Love, from start to finish. (SSB 1995, p. 92)
345
Photographs of Devotees and

saints
All photographs are from Wikipedia.
Licensing
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home country on the URAA date (January 1, 1996 for
most countries).
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Note: This tag should not be used for sound

recordings.
346
Bhagavatha
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According to The Indian Copyright Act, 1957

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347
Figure 1: Tulsidas
Figure 2: Sant Jnaanadeva
Figure 3: King Ambarisha
Figure 4: Prahlada being blessed by Narasimha
Figure 5: Meerabai
Figure 6: Kannappa
Figure 7: Jayadeva
Figure 8: Adi Shankarachaya
Figure 9: Tukaram
Figure 10: King Bli and Vamana
Figure 11: Ramakrishna paramahamsa
Figure 12: Sakkubai
Courtesy: Hindupedia, the Hindu Encyclopedia
Figure 13: Tyagaraja
Figure 14: Dhruv Narayan
Figure 15: Madhvacharya
Figure 16:Pundarika
Index
Adwaithopasana ........................ 149
Akshara23, 97, 98, 100, 102, 103,
104
Ambarisha234, 235, 237, 238, 239,
240, 241, 242, 243, 350
Amsaavatar ................................. 49
Ananya .......... 25, 26, 137, 138, 199
Angavathi.................................. 121
Aniruddha ................. 44, 45, 46, 47
Anuraga bhakti ................. 131, 134
Anyavathi.......................... 121, 123
Archanam.......... 129, 137, 200, 211
Atma25, 26, 36, 42, 44, 50, 55, 72,
86, 98, 102, 106, 117, 119, 120,
127, 138, 166, 170, 176, 178,
182, 183, 189, 200, 237, 243,
244, 266, 267, 269, 287, 300,
301, 302, 315, 330, 338, 342
Atmanivedanam 130, 137, 200, 213
Avatar 49, 53, 54, 56, 57, 58, 60, 61
Avatars ........................................ 17
Aveshaavatar .............................. 49
Ayodhya ................................... 203
Bali ........................... 213, 214, 247
Bhagavad Gita97, 98, 99, 101, 104,
170, 173, 225, 254, 256, 296,
332
Bhagavan3, 17, 23, 26, 27, 31, 32,
33, 34, 42, 43, 47, 312, 313, 324
Bhagavatha3, 23, 24, 51, 110, 130,
263, 276, 312, 313, 315, 323,
324, 328, 329, 330, 331, 332,
333, 334, 335, 336, 338, 339
Bhakthi .............. 198, 199, 200, 201
Bhakti3, 20, 21, 23, 24, 25, 26,
109, 110, 111, 113, 115, 116,
125, 130, 131, 132, 133, 134,
136, 137, 138, 139, 160, 162,
163, 164, 165, 166, 167, 168,
171, 172, 173, 174, 194, 195,

199, 200, 208, 229, 244, 259,
312, 333, 340
Bhanopasana ........................... 148
Bharatha ................................... 201
Bharatiyas ............................ 55, 61
bhukti ................................ 200, 312
Boar .................................. 325, 326
Brahma34, 36, 37, 38, 39, 41, 47,
51, 55, 98, 106, 107, 178, 184,
209, 210, 234, 241, 242, 254,
255, 256, 257, 265, 270, 271,
324, 325, 326, 331, 333
Brahman20, 32, 47, 98, 101, 103,
178, 209, 254, 299, 300, 323,
331, 339
Chaturatmaka........................ 44, 45
Christ Upasana ................. 154, 155
Christians ............ 97, 100, 104, 207
Daivam manusha rupena............ 60
Dakshinamurthy ............... 118, 181
Dasaratha ............................ 54, 203
Dasyam ..................... 129, 137, 200
Devotees22, 23, 127, 162, 206,
299, 346
Devotion22, 25, 109, 110, 113,
121, 129, 136, 137, 160, 162,
163, 165, 167, 168, 169, 170,
174, 199, 206, 207, 232, 298,
340, 343
Dharma29, 31, 38, 39, 40, 50, 52,
92, 160, 191, 197, 217, 227, 256,
296, 312, 314, 326, 327, 328
Dhruva276, 277, 278, 279, 280,
281, 282, 283, 284, 285, 328,
343
dhyana .......... 20, 31, 174, 261, 300
Dualism .... 150, 253, 257, 259, 324
Durvasa..... 234, 239, 240, 241, 243
Index
Dwadasi Vrat ............................ 239
Dwaithopasana ......................... 150
Dwapara yuga. ........................... 52
Ekantha Bhakti ......................... 137
God17, 18, 19, 20, 21, 22, 23, 24,
25, 26, 28, 31, 33, 34, 36, 38, 39,
40, 41, 42, 43, 44, 45, 46, 49, 50,
51, 53, 55, 56, 57, 58, 60, 61, 63,
64, 65, 66, 67, 68, 69, 70, 71, 73,
75, 77, 78, 86, 87, 88, 89, 90, 91,
92, 93, 94, 95, 97, 98, 102, 103,
104, 105,106, 107, 108, 109,
110, 111, 113, 114, 115, 116,
117, 121, 125, 126, 127, 128,
129, 130, 131, 132, 133, 135,
136, 137, 138, 160, 164, 166,
167, 168, 171, 173, 174, 176,
177, 178, 179, 180, 181, 182,
184, 185, 186, 187, 188, 189,
190, 191, 196, 197, 200, 201,
203, 204, 205, 206, 207, 208,
209, 210, 211, 216, 219, 220,
222, 226, 227, 228, 229, 230,
231, 233, 236, 238, 242, 243,
244, 246, 248, 249, 250, 251,
252, 253, 257, 258, 259, 260,
261, 262, 264, 265, 267, 269,
270, 271, 272, 273, 274, 276,
278, 279, 280, 281, 282, 283,
284, 285, 286, 288, 289, 290,
293, 299, 301, 303, 304, 312,
313, 314, 315, 316, 317, 318,
322, 323, 324, 325, 328, 329,
330, 331, 333, 334, 335, 336,
337, 339, 340, 341, 343, 344,
345
Goparaju ........................... 248, 252
Guha ......................................... 202
Gunas .................................... 29, 87
Hanuman25, 26, 132, 133, 203,

204, 212, 242, 245, 259, 286,
287, 328
Hiranyagarbha Linga .................. 52
Hiranyakasipu ...209, 210, 246, 263
Hiranyaksha ..................... 325, 326
ideal ............................................ 52
Jagannath Temple .................... 230
Jainopaasana............................. 153
Jatayu ....................................... 202
Jayadeva ....................229, 230, 231
Jnaana ......................................... 17
Jnaana Yoga ............................. 110
Jnanadeva ..................224, 227, 228
kaala ........................................... 42
Karma33, 41, 60, 61, 101, 110,
125, 134, 169, 174, 220
Karuna .............................. 139, 252
Keerthanam ...................... 125, 209
Krishna4, 20, 26, 46, 52, 56, 68,
69, 70, 92, 97, 102, 104, 114,
117, 119, 121, 127, 132, 133,
134, 166, 173, 191, 197, 205,
213, 217, 218, 219, 220, 221,
222, 223, 224, 225, 227, 229,
232, 243, 247, 260, 273, 296,
297, 298, 315, 323, 326, 332,
333, 334, 335, 336, 338, 343
Kurma ...................................... 326
Lakshmi........................................ 4
Layam ........................................ 33
Leela ................................. 126, 318
Leelaavatar ................................. 49
Madhura bhakti ........................ 131
Madhvacharya ...........258, 259, 260
Madhyamika............................... 25
Mahavakyas ............................. 182
Maitri........................................ 139
manana ............................. 106, 209
Mananam .................................. 124
markata ..................................... 166
365

Maryada Bhakti. ............... 113, 115
Matanga .................................... 202
Matsya ...................................... 326
Meerabai ................................... 216
Modes of Worship .................... 143
Muditha ..................................... 139
Muhammadan-Upasana ............ 155
Muslims ...................... 97, 100, 207
Nabhaga .... 234, 235, 236, 237, 242
Nabhaka ............ 234, 235, 237, 242
Nada .......................................... 167
Namaskar .................................. 212
Namdev ..................................... 225
Nandanar ................... 261, 262, 263
Narada110, 194, 195, 197, 198,
209, 265, 279, 280, 281, 322,
323, 326, 329, 332, 344
Narasimha ................................. 326
Narasimha Avatar ............. 271, 272
Narayana ................................... 202
Navaratri ....................................... 3
Nidhanavathi ............................. 121
nididhyasana ............................. 106
Nityaavatar.................................. 49
Paada Sevanam ......................... 137
Paasupathopaasana ................... 153
Padasevanam ............ 128, 200, 210
Pancha bhutas ........................... 178
Pandharpur 224, 225, 227, 228, 232
Panduranga225, 226, 228, 232,
233, 245, 291
Paraartha-Prema .................... 71, 72
Pasupathi ..................................... 50
pathitha ..................................... 202
Pathithapaavana ........................ 202
pipeelika.................................... 166
Poornaavatars.............................. 49
Pothana ............... 23, 249, 250, 332
Pradyumna ................ 44, 45, 46, 47
Prahlada114, 119, 163, 209, 210,
213, 217, 246, 263, 265, 266,
267, 268, 269, 270, 271, 272,

273, 274, 276, 328, 332, 339,
343
Prakriti ....................................... 50
Prapatti ..... 131, 162, 163, 200, 299
Prapatti Marg ............................ 163
Pratheekopasana ....................... 148
Pravaha Bhakti ......................... 113
Prema thathwa ............................ 68
Pundarika .......... 232, 233, 291, 292
puranas ..................................... 208
Purusharthas ............. 113, 115, 160
Pushti ................................ 113, 115
Pushti Bhakti ............................ 113
Rama52, 54, 56, 58, 197, 198, 199,
201, 202, 203
Ramadas ................................... 201
Ramakrishna Paramahamsa ..... 293,
294, 297, 298, 299, 300
Ramanama .................................. 53
Ramanuja .......... 166, 253, 257, 258
Ramayana26, 32, 54, 104, 202,
245, 339
Ravana ...................................... 203
Saakthopaasana ........................ 153
Sabari................................ 199, 202
Sabda .................. 30, 103, 178, 299
Sadharana ................................... 25
Saivopaasana ............................ 152
Sakkubai216, 224, 225, 226, 227,
228
Samanjasa-Prema ................. 71, 72
Samarth Ramdas 286, 289, 291, 292
Samkeerthanam ................ 126, 127
Samvatsara ................................. 43
Sankaracharya .......... 216, 253, 259
Sankarshana .................... 44, 45, 47
Sankhya Yoga........................... 120
Sathyavathi ............................... 121
Shantha bhakti .................. 131, 132
Shanti .......................................... 32
366
Index
Sharanaagathi25, 26, 125, 130,
131, 243
Shivaji....... 245, 286, 288, 289, 292
Shravanam ........................ 124, 125
Sikh-upasana ............................ 154
Singabhupala ............ 249, 250, 251
Sita................................ 52, 54, 203
Siva ......... 29, 50, 51, 123, 185, 261
Sneham ..................... 130, 137, 200
sravana ...................................... 106
Srishti ..................... 17, 33, 51, 183
sthithaprajna ............. 117, 119, 120
Sthithi ................................... 17, 33
Sudarsana Chakra ..... 239, 241, 242
Sugriva ..................................... 201
Suka .................. 208, 209, 332, 336
Suniti ........................ 277, 278, 279
Svaartha-Prema .................... 71, 72
Treta Yuga .................................. 52
Tukaram ........................... 244, 288
Tulasidas... 222, 245, 246, 247, 248
Tyagaraja .......... 208, 248, 251, 252
Upasanas................... 147, 148, 155
Upeksha .................................... 139
Vaathsalya bhakti ............. 131, 134
Vairagya ................. 17, 22, 23, 198
Vamana..................................... 326
Vanaras ...................................... 54
Vandanam .........129, 137, 200, 212
Vasudeva Upasana ................... 329
Vedas30, 31, 55, 71, 99, 103, 104,
113, 115, 133, 165, 178, 179,
194, 206, 217, 254, 313, 326,
330, 333, 344
Vemana .............301, 302, 303, 304
Vibhuthis .................................... 44
vihanga ..................................... 166
Vijnaana ............................. 22, 198
Vinaya ........................................ 22
Virasaivopaasana ..................... 152
Viseshaavatar ............................. 49
Vishnu34, 36, 38, 39, 40, 41, 44,
51, 97, 106, 137, 184, 209, 210,
212, 214, 232, 234, 235, 236,
239, 241, 242, 243, 244, 263,
264, 266, 276, 324
Vishnusmaranam .......128, 200, 209
Visishtadwaitha ................ 150, 258
Viveka ................................ 22, 198
Vivekananda......293, 294, 297, 299
Vyasa71, 111, 322, 323, 330, 332,
342, 343, 344
Yathaartha-Prema. ...................... 71
Yugadi .............................43, 44, 49
367
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375
Love for the Divine is devotion. Devotion is not

something objective and concrete. It is an inner
experience which springs from the heart. As you
think, so you become. Hence, the heart must be
filled with good feelings. The senses must be
engaged in good actions. When the eyes are turned
towards God, all creation appears Divine. When you
wear the fight kind of spectacles, you see everything
clearly. But if the glasses are not correct, you get a
distorted picture and your eyes are spoilt. Likewise,
if your heart is filled with love of God, all your
feelings are sanctified by that love. Other
undesirable thoughts drop away. Devotees pray to
the Lord to come and reside in their pure and
tranquil hearts. Where the heart is impure them is no
room for God.
-Bhagawan Sri Sathya Sai Baba

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Bhagavan,

Tumuluru Krishna Murty

He who is known as Allah by Muslims,

Union of all four principles is humanness ............................................ 46

Angavathi ........................................................................................... 122

Adwaithopasana ................................................................................. 149

Bhakta - the supremest creation ................................................................... 194

Krishna's response to Sakkubais devotion ............................................. 227

Prahlada advises his father ...................................................................... 269

Bhagavatha .................................................................................................... 312

Take refuge in the Lords Feet

At His Pleasure He Created the World

Bhagavan, Bhakti, Bhakta, and Bhagavatha

flying, speaking, hearing

Universe (which is His Image produced on your Ignorance) is the

Bhagavan, Bhakti, Bhakta, and Bhagavatha

Bhagavan, Bhakti, Bhakta, and Bhagavatha

Bhagavan says, I have My definition of the devotee I expect. Those

Bhagavan, Bhakti, Bhakta, and Bhagavatha

without experiencing the gross, without the instrumentality of the

Bhagavan, Bhakti, Bhakta, and Bhagavatha

distinction; Bhakta and Bhagawan are the same. In the Ramayana,

Three sources of Power

The Inner Meaning of the

Bhagavan, Bhakti, Bhakta, and Bhagavatha

Ancients enquiries in search of God

The inner meaning of the expression, Bhagavan

utterly selfless, full of light, the embodiment of all auspicious

Siva's Will and Grace have no bounds

Bhagavan, Bhakti, Bhakta, and Bhagavatha

Knowing the nature of the omnipotent entity

The inner meaning of the expression, Bhagavan

The true meaning of Bhagavan

Bhagavan Divinity; term of reverential address; (Glossary for the Vahinis)

Bhagavan, Bhakti, Bhakta, and Bhagavatha

sabdyathe." (The Bhagavan principle is the same as Brahman,

Sambhartha means "One who is competent to make Nature the instrument of

The inner meaning of the expression, Bhagavan

Bhagavan is the Creator and Protector

God: The trinity and the cosmos

Three Divine agencies

Bhagavan, Bhakti, Bhakta, and Bhagavatha

chief manager, there will have to be engineers and men working

The inner meaning of the expression, Bhagavan

Bhagavan, Bhakti, Bhakta, and Bhagavatha

The inner meaning of the expression, Bhagavan

responsible for enabling the actions to be done, for furthering their

Bhagavan, Bhakti, Bhakta, and Bhagavatha

Vishnu also means that which is all-pervading. The Vishnu-principle

Omnipresence of the absolute

The inner meaning of the expression, Bhagavan

out their respective functions according to the cosmic laws. As He

Bhagavan, Bhakti, Bhakta, and Bhagavatha

Eshwara. He wanted to place his hand on Eshwara himself! Eshwara

God cannot act against the cosmic code

The inner meaning of the expression, Bhagavan

misinterpretation. They declare: "God punishes you, God persecutes

Bhagavan, Bhakti, Bhakta, and Bhagavatha

Only firm faith in God secures His blessings

God transcends Kaala, Desa and Vasthu

The inner meaning of the expression, Bhagavan

to time for the sake of redeeming the world and establishing

What is the meaning of Samvatsara?