Inside the palace, Vidura enquired about the welfare of every one of his kinsmen. Then Kunthi Devi, the queen-mother, came in and casting her endearing looks at him, said, "At last, we have been able to see you, O Vidura!" She could not say more.
After some time she resumed, "How could you stay away so long, ignoring the very children whom you reared with so much love and myself and others who revere you so much? It is through your grace that my children are today rulers of this land. Where would they be today if you had not saved them on many a critical occasion? We were the target for many a disaster; but, the greatest one was your being away from us. That affected us most. Even the hope of seeing you again was extinguished in us. Now our hearts have sprouted again. Aspirations scattered by despair have come together. Today, our joy has attained fullness. O, what a happy day!" Kunthi sat for a while wiping her tears.
Vidura held her hands, but, could not resist his own tears. He was recapitulating the varied events of the past, in the Pandava and Kaurava groups. He said, "Mother Kunthi Devi! Who can overcome the decrees of fate? What must happen, happens. The good and the evil that men do have to result in good and evil. How can man be called free, when he is bound by this law of cause and effect? He is a puppet in the hands of this law; it pulls the strings and he makes the movements. Our likes and dislikes are of no consequence. Everything is His will, His grace." When Vidura was thus expounding the fundamental spiritual truths that govern human affairs, the brothers Dharmaraja, Bhima, Nakula and Sahadeva were sitting near, wrapped in close attention.
Kunthi raised her head at last and said, "Through your blessings, we won the war; but, we were powerless to save the lives of the sons of Droupadi and the son of Subhadra. Misfortune haunted us so strongly. Of course, as you said, no one can escape one's destiny. Well, let the past be forgotten. It is meaningless to worry over what cannot be set right. I must say, my thirst has now been considerably relieved; I could meet you at last. Where were you all this time? Tell us."
At this, Vidura replied that he had been on a pilgrimage to a number of holy places. The brothers listened with rapt attention to his story, prodding him with questions. Dharmaraja said often that he was awaiting the day when he too could go through all those holy experiences. He folded his palms in reverence whenever a holy shrine was mentioned and, with closed eyes, he pictured to himself the sacred spot. Meanwhile, Bhima interjected, "Did you proceed to Dwaraka? Please tell us your experiences there." Dharmaraja too added, "You must have met Lord Krishna there, isn't it? Tell us all what happened, in full detail." Kunthi Devi too became eager to hear his description; for, she said, "Tell us, tell us. My son is there now; you must have met him too. How are they all? I hope the old parents, Nanda and Yasoda are well. And, Devaki and Vasudeva?" A shower of questions fell on Vidura, even before he started talking.
Vidura was not overeager to answer. He talked as if he was anxious to avoid being drawn into the topic. For he had learnt from Uddhava while on the way to Dwaraka that the Yadava clan had perished and Krishna had closed His human career. He had no desire to plunge the Pandavas into grief, when they were elated at meeting him after a long time. "Why should I who have given them so much joy, be myself the cause for wiping off that joy?" he argued. "They are sure to know about it from Arjuna who will be returning from Dwaraka with the sorrowful news." So, he swallowed the news that popped up quite often into his mouth; he satisfied himself and them, by describing the glory of Krishna. He said, "I did not like to visit kith and kin with these ascetic robes on; so, I did not meet any of the Yadava leaders or Nanda, Yasoda and others", and kept quiet. He did not dilate further on Dwaraka and his own pilgrimage.
"I came to you because I heard that you have won the war and are peacefully engaged at last in ruling over the kingdom which was rightfully yours; I felt drawn towards these children whom I had fostered from a tender age. It was affection towards them that drew me here. Among my kith and kin, I was tempted to visit only you; I did not desire to meet any others", he said and turned towards the Vedanthic teachings which he wanted to impart. When the conversation ended, Dharmaraja prayed that Vidura might take residence at the quarters specially arranged for him and himself accompanied him to the mansion.
There he appointed certain persons to serve Vidura and requested him to take rest at that place. Vidura did not relish the idea of spending his time in that seat of luxury; but he entered the mansion lest Dharmaraja be displeased. He lay on his bed, reviewing the past. He sighed when he realised that the stratagems which the blind Dhritharashtra, his own brother, employed to destroy the Pandavas, the children of his other brother Pandu, recoiled on him and caused the destruction of his own clan. He admired Dharmaraja for the magnanimity he was showing towards Dhritharashtra, in spite of the fact that he had tortured the Pandavas in various ways. Dharmaraja was revering him with great faith and devotion and attending to his comforts. He felt the utmost disgust when he recapitulated the wickedness of Dhritharashtra's heart; he was ashamed that the old man was coolly wallowing in the luxury of the palace, instead of cultivating detachment from the flimsy pleasures of the senses and attempting to realise the goal of human life, namely, liberation from the cycle of birth and death. He experienced an uncontrollable agony that his brother was wasting the few remaining years of his life on earth.
His yogic vision told him that the Pandavas too will soon disappear; that the same Krishna who guarded them here will look after their best interest in the hereafter too. But, he surmised that the blind king will suffer more, after the departure of the Pandavas. He resolved to send that unfortunate brother out on pilgrimage and the ultimate realisation of his destiny. He did not want any delay to intervene. So, he slipped out in the darkness, without being noticed by any one, and walked straight into the residence of Dhritharashtra.
The blind king and his queen, Gandhari, were of course expecting Vidura to call on them, for they learnt that he had come to town. So, when Vidura stepped in, he embraced him and shed tears of joy. He could not contain himself. He listed one by one the calamities that overtook him and his children and lamented over their fate. Vidura tried to console him with the profound teachings of the scriptures. But, he soon discovered that the petrified heart of the old man will not melt at the application of cold advice; he knew that his stupidity can be overcome only by hard blows.
So, he changed the tune and resorted to blame and abuse. Hearing this Dhritharashtra was alarmed. He expostulated, "Brother! We are burning in agony at the loss of our hundred sons, and you prick the wound with sharp needles of your angry abuse. Even before we taste the joy of meeting you after so long a time, why do you try to plunge us deeper into distress? Why should I blame you for hard-heartedness? I am laughed at by all, blamed by all, I have no right to find fault with you". With head bent and resting on his palms, Dhritharashtra sat in silence.
Vidura recognised this as the opportune moment for instilling the lesson of renunciation, which alone could save him from perdition. He knew that his purpose was beyond reproach, for, he wanted them to undertake pilgrimage to holy places and fill themselves with sanctity, and meet great and good men and recognise the Lord within and thus save themselves. So, he decided to use even stronger words with a view to transforming him and the queen. Though filled with pity at their forlorn condition, Vidura had in mind the dire days when they would need all the courage that Jnana alone could give them; so, he was determined to prod them into action. He said, "O foolish king! Have you no shame? Do you still find joy in earthly pleasures? Of what avail is it if you wallow in the mire until you die? I thought you had enough of it and more. Time is a cobra that lies in wait to sting you to death. You dare hope that you can escape it and live for ever. No one, however great, has escaped the sting. You run after happiness in this temporary world and you seek to fulfil your desires in order to get some paltry satisfaction. You are wasting precious years. Make your life worthwhile. It is not yet too late to begin the effort. Give up this cage called home. Dismiss from your mind the paltry pleasures of this world. Remember the joy that awaits you, the world that is welcoming you, the end of this journey. Save yourself. Avoid the foolish fate of giving up this life in the agony of separation from kith and kin. Learn to die with the thought of the Lord uppermost in the mind at the moment of departure. It is better far to die in joy in the thick of the blackest forest than die in distress in the palace of this capital city. Go, go and do Thapas. Get away from this place, this prison which you call, home".
October 10, 2007
Yajnas and Penance of Elders(Chapter 5)
Dharmaraja accepted the advice of Vaasudeva, as well as the benedictions of Vyasa. He sent his brothers, with the army, to bring the gold that had been thrown aside by the Brahmins. They left after purifying themselves by partaking consecrated offerings. They discovered the quantities of gold that had been given as presents to the priests at the conclusion of the sacrifice by emperor Maruth in the past. They had dropped the gold on the sides of the roads along which they returned home. The army collected these and conveyed them to the capital on camels, elephants, chariots and carts. It took them some days to reach Hasthinapura with all that load. They unloaded the gold, amidst the acclamations of the people.
The citizens were amazed at the success of the expedition; they extolled the good fortune of the Pandavas. They welcomed into the city the princes and the gold shouting "Jai, Jai" until their throats were hoarse, jumping and dancing in joy. They pictured among themselves the grandeur and magnificence of the sacrifice, for which this gold was brought.
Preparations were started that very day for the construction of the ritual altar and the necessary adjuncts on the bank of the Ganga; the sacred area was many square miles in extent. The ground was levelled and cleaned. The dais was built; beautiful buildings arose on the vast area. Porches and verandahs were added. Decorations like flags and festoons embellished the structures.
When the holy day neared, chieftains, Brahmins, scholars and sages moved from all directions towards the sacred place, hastening each other in their enthusiasm to reach early. They took residence in the quarters allotted to them, according to their status and needs. They spent the night counting minutes, in joyful expectation of the magnificent and efficacious Yajna that they could witness when the dawn brings in another day.
The morning came. The auspicious moment approached. The priests took up their positions and got ready to take the vows of initiation. They stood up facing Lord Krishna and the king and said, "O king! We understand that you have resolved to perform not one but three Aswamedhas (horse sacrifices). Is that correct? If so, do you desire us to perform them, one after the other? Or shall we repeat every formula and rite, thrice and have them all concurrently? If you make it known, we shall arrange the participants and performing priests accordingly."
At this, Dharmaraja replied, "What can I say when you know best; I shall agree to whatever advice you offer. I seek only the consent of Vaasudeva for whatever course we adopt" and he turned towards Krishna with pleading eyes. Krishna left the decision to the Brahmins. They discussed among themselves for a while and announced at last that the effect of "Three Aswamedhas" can be secured by repeating each Manthra thrice and offering the Brahmins presiding over the rituals thrice the usual fees. Vaasudeva indicated His approval of this suggestion, and taking his cue from this, Dharmaraja declared that he was agreeable. He desired that the Yajna might be inaugurated.
The recitation of the Manthras by the Brahmins shook both earth and sky. The preliminary rites were gone through and the sacrificial horses proceeded on their planned round. They were caparisoned in great style and they carried on their foreheads the declaration challenging any one to take them into custody if he dared. When He, who is the recipient of all Yajnas, (Yajnaswarupa) has taken the role of the presiding authority, no words can describe the fortune of the participants and the witnesses. It drew to a successful close with the valedictory oblation (Poorna-ahuthi).
The experts in sacrificial Manthras, the sages and the Brahmins were loaded with presents and fees. Enormous numbers of cows, large areas of land, and vast quantities of gold were gifted away by the king. The whole nation was filled with happiness. Every one was praising the Yajna as indescribably superb. All who came were fed sumptuously at all hours. Sages and ascetics who saw all this lavishness extolled the Yajna performed by emperor Maruth in the past! They were delighted they got the chance to partake in this Yajna. People once claimed that the Yajna of Maruth was presided over by Indra, the ruler of the Gods and they felt that it made it incomparably superior to any other sacrifice. But now, they congratulated Dharmaraja on securing the Yajnaswarupa (Vaasudeva) Himself to preside over the Yajna, a piece of good fortune far superior to Maruth's and far more difficult to secure.
At the end of the Yajna, those who had come from far off places as well as others returned home. The kings and chieftains took respectful leave of Dharmaraja and went back to their own principalities. The kinsmen of the king stayed for a few days more and left at their convenience to their places.
However, Krishna chose to spend some more time with the Pandavas; so, He stayed on in Hastinapura. The Pandavas were delighted at this signal act of grace; they made suitable arrangements for the residence of the Lord; they served Him every day, they filled their eyes with His beauty, they filled their hearts with his gracious words of instruction; they spent the days in supreme joy. After some time spent thus in the Pandava capital Krishna returned to Dwaraka, taking Arjuna with Him. The inhabitants of Dwaraka were overjoyed when their Lord returned to his capital. They welcomed Him in enthusiastic reverence. They feasted on the Darsan of the Lord and were immersed in Ananda.
Meanwhile, news came to Hastinapura that Vidura, Dharmaraja's uncle, moving about on the environs of the city in the guise of a monk; it travelled from mouth to mouth and at last reached the ears of Dharmaraja, the king. The news was received with surprise and joy. He sent a few scouts to discover whether the news was authentic, and soon, they brought the welcome information that Vidura had actually come and was present. Dharmaraja could not contain himself with excitement.
"Ah! How happy you have made me!" he exclaimed. "This holy moment has made the dried trunk of the tree of hope put forth leaves again. Oh, I can now see and serve Vidura who fostered us and guarded us and guided us, though I feared I might not get the chance at all."
The heartening news was spread by courtiers among the queens and princesses and women of the royal household. Dharmaraja did not rest; he spoke about the great event to everyone around him; he sought out others to share with them the joy. He issued orders to the army that appropriate arrangements should be made to welcome into the capital the brother of his late father, sage Vidura, foremost among the votaries of the Lord. The citizens too were alerted and asked to prepare a grand reception.
They decorated the streets and mansions on each side of them; they erected arches and hung festoons and hoisted flags. They allotted galleries and seats on every road for children, women, and the aged, so that they might have a fine and clear view of the procession and of the great sage. It was an inspiring sight to see many old men and women hobbling on with their sticks, eager to get a glimpse of Vidura, whom they extolled as the very embodiment of Dharma, as the very Godfather of the Pandavas. Some thought at first that the sighting of Vidura on the outskirts of the city must have been in someone's dream, and not in actual fact. They had lived long enough to swallow the rumour without personal verification. For, they never could believe that Vidura would ever come back to Hastinapura. They grouped themselves on vantage points and got ready for the great moment when they could rest their eyes on the saint. All along the route, every building was overflowing with humanity; the trees carried strings of adventurous youth, full of excitement and expectation, shouting in acclamation the impending arrival of Vidura.
The King, decked in ceremonial robes, ascended the royal chariot and started out of the palace with his brothers to bring home the famous votary of the Lord.
Vidura appeared before them walking barefoot, slow and dignified, with matted hair and wearing the robes of a monk. The king and his brothers stepped down from their vehicles, bowed reverentially to the feet of Vidura and walked behind him, at a respectful distance. The citizens ran forward and fell at Vidura's feet, in spite of the earnest entreaties of the guards that they should desist. The Pandavas could not express welcome in words; their joy was immeasurable. So, their eyes spoke it, with tears of gratitude. They clasped Vidura in their arms and prayed to him that he should get into the chariot so that the thick ranks of onlookers on all the roads might get Darsan to their hearts' content. Vidura was persuaded to agree. Seated in the royal chariot of the king, Vidura gave Darsan to the people who had gathered en route. At last, the procession reached the palace. It was a sweet flood of song and joy that flowed along the roads of the city that day.
Some of the citizens were so overcome with joy that they were rooted to the spot. The arduous life of Thapas that Vidura had undertaken had so transmuted his personality that he appeared a different person, a person glowing with divine aura, like Indra, king of the Gods. The people were describing their exultation in their own words to one another. Many shed tears remembering the trials and tribulations which Vidura had undergone and the peace that he had acquired. The queens and princesses too had Darsan from inside the Purdah and they were supremely happy.
The citizens were amazed at the success of the expedition; they extolled the good fortune of the Pandavas. They welcomed into the city the princes and the gold shouting "Jai, Jai" until their throats were hoarse, jumping and dancing in joy. They pictured among themselves the grandeur and magnificence of the sacrifice, for which this gold was brought.
Preparations were started that very day for the construction of the ritual altar and the necessary adjuncts on the bank of the Ganga; the sacred area was many square miles in extent. The ground was levelled and cleaned. The dais was built; beautiful buildings arose on the vast area. Porches and verandahs were added. Decorations like flags and festoons embellished the structures.
When the holy day neared, chieftains, Brahmins, scholars and sages moved from all directions towards the sacred place, hastening each other in their enthusiasm to reach early. They took residence in the quarters allotted to them, according to their status and needs. They spent the night counting minutes, in joyful expectation of the magnificent and efficacious Yajna that they could witness when the dawn brings in another day.
The morning came. The auspicious moment approached. The priests took up their positions and got ready to take the vows of initiation. They stood up facing Lord Krishna and the king and said, "O king! We understand that you have resolved to perform not one but three Aswamedhas (horse sacrifices). Is that correct? If so, do you desire us to perform them, one after the other? Or shall we repeat every formula and rite, thrice and have them all concurrently? If you make it known, we shall arrange the participants and performing priests accordingly."
At this, Dharmaraja replied, "What can I say when you know best; I shall agree to whatever advice you offer. I seek only the consent of Vaasudeva for whatever course we adopt" and he turned towards Krishna with pleading eyes. Krishna left the decision to the Brahmins. They discussed among themselves for a while and announced at last that the effect of "Three Aswamedhas" can be secured by repeating each Manthra thrice and offering the Brahmins presiding over the rituals thrice the usual fees. Vaasudeva indicated His approval of this suggestion, and taking his cue from this, Dharmaraja declared that he was agreeable. He desired that the Yajna might be inaugurated.
The recitation of the Manthras by the Brahmins shook both earth and sky. The preliminary rites were gone through and the sacrificial horses proceeded on their planned round. They were caparisoned in great style and they carried on their foreheads the declaration challenging any one to take them into custody if he dared. When He, who is the recipient of all Yajnas, (Yajnaswarupa) has taken the role of the presiding authority, no words can describe the fortune of the participants and the witnesses. It drew to a successful close with the valedictory oblation (Poorna-ahuthi).
The experts in sacrificial Manthras, the sages and the Brahmins were loaded with presents and fees. Enormous numbers of cows, large areas of land, and vast quantities of gold were gifted away by the king. The whole nation was filled with happiness. Every one was praising the Yajna as indescribably superb. All who came were fed sumptuously at all hours. Sages and ascetics who saw all this lavishness extolled the Yajna performed by emperor Maruth in the past! They were delighted they got the chance to partake in this Yajna. People once claimed that the Yajna of Maruth was presided over by Indra, the ruler of the Gods and they felt that it made it incomparably superior to any other sacrifice. But now, they congratulated Dharmaraja on securing the Yajnaswarupa (Vaasudeva) Himself to preside over the Yajna, a piece of good fortune far superior to Maruth's and far more difficult to secure.
At the end of the Yajna, those who had come from far off places as well as others returned home. The kings and chieftains took respectful leave of Dharmaraja and went back to their own principalities. The kinsmen of the king stayed for a few days more and left at their convenience to their places.
However, Krishna chose to spend some more time with the Pandavas; so, He stayed on in Hastinapura. The Pandavas were delighted at this signal act of grace; they made suitable arrangements for the residence of the Lord; they served Him every day, they filled their eyes with His beauty, they filled their hearts with his gracious words of instruction; they spent the days in supreme joy. After some time spent thus in the Pandava capital Krishna returned to Dwaraka, taking Arjuna with Him. The inhabitants of Dwaraka were overjoyed when their Lord returned to his capital. They welcomed Him in enthusiastic reverence. They feasted on the Darsan of the Lord and were immersed in Ananda.
Meanwhile, news came to Hastinapura that Vidura, Dharmaraja's uncle, moving about on the environs of the city in the guise of a monk; it travelled from mouth to mouth and at last reached the ears of Dharmaraja, the king. The news was received with surprise and joy. He sent a few scouts to discover whether the news was authentic, and soon, they brought the welcome information that Vidura had actually come and was present. Dharmaraja could not contain himself with excitement.
"Ah! How happy you have made me!" he exclaimed. "This holy moment has made the dried trunk of the tree of hope put forth leaves again. Oh, I can now see and serve Vidura who fostered us and guarded us and guided us, though I feared I might not get the chance at all."
The heartening news was spread by courtiers among the queens and princesses and women of the royal household. Dharmaraja did not rest; he spoke about the great event to everyone around him; he sought out others to share with them the joy. He issued orders to the army that appropriate arrangements should be made to welcome into the capital the brother of his late father, sage Vidura, foremost among the votaries of the Lord. The citizens too were alerted and asked to prepare a grand reception.
They decorated the streets and mansions on each side of them; they erected arches and hung festoons and hoisted flags. They allotted galleries and seats on every road for children, women, and the aged, so that they might have a fine and clear view of the procession and of the great sage. It was an inspiring sight to see many old men and women hobbling on with their sticks, eager to get a glimpse of Vidura, whom they extolled as the very embodiment of Dharma, as the very Godfather of the Pandavas. Some thought at first that the sighting of Vidura on the outskirts of the city must have been in someone's dream, and not in actual fact. They had lived long enough to swallow the rumour without personal verification. For, they never could believe that Vidura would ever come back to Hastinapura. They grouped themselves on vantage points and got ready for the great moment when they could rest their eyes on the saint. All along the route, every building was overflowing with humanity; the trees carried strings of adventurous youth, full of excitement and expectation, shouting in acclamation the impending arrival of Vidura.
The King, decked in ceremonial robes, ascended the royal chariot and started out of the palace with his brothers to bring home the famous votary of the Lord.
Vidura appeared before them walking barefoot, slow and dignified, with matted hair and wearing the robes of a monk. The king and his brothers stepped down from their vehicles, bowed reverentially to the feet of Vidura and walked behind him, at a respectful distance. The citizens ran forward and fell at Vidura's feet, in spite of the earnest entreaties of the guards that they should desist. The Pandavas could not express welcome in words; their joy was immeasurable. So, their eyes spoke it, with tears of gratitude. They clasped Vidura in their arms and prayed to him that he should get into the chariot so that the thick ranks of onlookers on all the roads might get Darsan to their hearts' content. Vidura was persuaded to agree. Seated in the royal chariot of the king, Vidura gave Darsan to the people who had gathered en route. At last, the procession reached the palace. It was a sweet flood of song and joy that flowed along the roads of the city that day.
Some of the citizens were so overcome with joy that they were rooted to the spot. The arduous life of Thapas that Vidura had undertaken had so transmuted his personality that he appeared a different person, a person glowing with divine aura, like Indra, king of the Gods. The people were describing their exultation in their own words to one another. Many shed tears remembering the trials and tribulations which Vidura had undergone and the peace that he had acquired. The queens and princesses too had Darsan from inside the Purdah and they were supremely happy.
October 08, 2007
The Penitential Yajna
The Penitential Yajna
The Namakaranam ceremony of the prince gave great delight to the subjects of the state as well as the inmates of the palace, and members of the royal household. But, Yudhishtira, the eldest of the Pandava brothers, felt that something more had to be done; he was not content with the joyous festival alone. He called for an assembly the same evening of all the elders, the scholars, the Pundits, the subordinate rulers and leaders of the people; he prayed that Lord Krishna preside over the gathering and confer joy on all. The sages Vyasa and Kripa also attended.
Coming to the assembly, Yudhishtira stood before the gathering a few seconds in silence, before he fell at the feet of Lord Krishna and the sage Vyasa. He then turned towards the rulers, scholars and leaders and said, "I was able to defeat the foes through your help, co-operation and best wishes, as well as the blessing of the Lord who is present here and of the sages and saints who have installed Him in their hearts. We were able by means of that victory to win back the kingdom that we had lost. Again, through these blessings the light of hope has gleamed in our hearts darkened by despair about the continuation of this dynasty. The Pandava line will be continued by the prince who was named today by the Lord as Parikshith.
"While all this delights me, I must announce before you that I am overwhelmed with sorrow at the contemplation of another side of the picture. I have committed countless sins, killing kith and kin. I feel I must do some expiation for this; or else, there will be no happiness for me or for my dynasty or for my people. Therefore, I wish to take this opportunity to seek your advice on this matter. There are among you many who have known the reality and attained Brahmajnana; we have also the great sage Vyasa here. I expect you to suggest some expiatory rite by which I can rid myself of this colossal mountain of sin that I have accumulated as a result of this war."
When Yudhishtira posed this problem in great humility and with great contrition, Lord Krishna said, "Yudhishtira, you are famous as Dharmaraja and you ought to know the Dharma. You know the intricacies of Dharma and morality, of justice, of right and wrong conduct. Therefore, I am surprised that you are afflicted with grief over this war and this victory. Do you not know that a Kshatriya incurs no sin when he kills a foe who has come to the battlefield armed with intention to kill? Whatever injury or pain or loss is inflicted on the battlefield during the fight with armed foes is free from sin. It is the Dharma of a Kshatriya to take up the sword and fight to the very end, without any thought of self, to save his country. You have only observed your Dharma. How can Karma (activity) along the lines of Dharma be sinful? It is not proper to doubt this and give way to despair. Sin cannot touch you, surround you or bother you. Instead of exulting over the festival of the naming of the new-born prince, why should you dread imaginary calamities and seek remedies for non-existent sins? Be calm; be happy."
Vyasa too rose from his seat and addressed the king. "Sinful and blameworthy acts are inevitable in battle. They should not be the cause for grief. The chief aim in battle should be the protection of Dharma from its foes. If that is kept before the mind, the sin will not affect the fighters. A putrid wound has to be treated with the knife; it is not sinful to inflict the surgery. A doctor who knows the surgery, and knowing, does not save the man by doing it, incurs sin. So too knowing that the foe is the source of injustice, cruelty, terror and vice, if these boils are not treated by the surgeon knowing the cure, because he is reluctant to use the knife (the surgeon being the Kshatriya), he incurs sin by remaining quiet, not by using the sword. Dharmaraja, you are speaking under a delusion. I can understand others less wise being afflicted by these doubts, but I wonder how you are worried over this imaginary of sin?"
"If however our words do not carry conviction, I can suggest another remedy too. That will remove all fear. Some rulers in the past have resorted to it, after the conclusion of wars, for the removal of the effects of sin. It is the rite of Aswamedha, the horse sacrifice. If you desire, you can also perform this rite, as an expiatory ceremony. There can be no objection to that. But, believe me, you are innocent of sin even without any expiation. Since your faith is shaky, I am suggesting this rite for your satisfaction". After this statement, Vyasa resumed his seat.
At this, all the elders, scholars and leaders rose as one man and applauded the valuable suggestion given by Vyasa. They shouted, Jai Jai, in order to demonstrate their approval and appreciation. They exclaimed, "O! How auspicious", "How significant" and they blessed Dharmaraja in the endeavour to free himself from the sinful consequences of war. But, Dharmaraja was still heavy with grief; he was not free from fear. His eyes were wet with tears.
He pleaded with the assembly, most piteously. "However much you assert my innocence, I am not convinced. Somehow, my mind does not accept your argument. Rulers who were engaged in wars might have cleansed themselves by means of the Aswamedha yaga. Those were ordinary wars; they were the usual type. But my case is something very extraordinary. My sins are three times more sinister, for,
I have killed kith and kin,
I have killed holy elders like Bhishma and Drona and
I have killed many crowned heads.
Alas, my fate! How monstrous have been my actions?"
"No other ruler could have been guilty of so much iniquity. Not one, but three Aswamedha Yagas have to be performed to clear this load. Then only I can have peace. Then only can my dynasty be happy and secure. Then only can the administration of my kingdom be safe and meritorious. This must be kindly accepted by Vyasa and other elders and sages".
................................................................................................................................................................
When Yudhishtira spoke thus, tears dropped on his cheeks; his lips quivered with sorrow; his body was bent with remorse. Seeing this, the heart of every sage melted with pity. The subjects of the king were moved by sympathy. Vyasa and even Vaasudeva were affected. Many Pundits shed tears, without being aware of it. The assembly was struck dumb with astonishment. All knew in a flash how soft the heart of Dharmaraja was. The brothers too, Bhima, Arjuna, Nakula and Sahadeva were standing with folded palms, in reverential humility, awaiting the word that will assure relief from the Lord who was in the presidential seat.
Then the assembly, with one voice, approved the three Aswamedha yagas, to relieve the distress of Dharmaraja. One sage gave expression to the opinion of the assembly. He said, "We shall not stand in the way of your desire. We accept it whole- heartedly. We shall celebrate the Yagas in the best Sastric way, until the final rites. For, we seek peace of mind for you, more than anything else. We are prepared to do anything which will give you satisfaction." This was acclaimed by every one in the gathering.
Hearing this, Dharmaraja said, "I am indeed blessed; I am blessed indeed." He gave his grateful thanks for the promised co-operation. He walked towards the place where Krishna and Vyasa were seated and he fell at their feet. He held the feet of Krishna and pleaded, "O Madhusudana! Didn't you hear my prayer? Didn't you witness my grief? I pray that you grant us your Divine presence at the coming Yaga, that you ensure me the fruit thereof and save me from this burden of sin."
Krishna smiled and lifted him up from the ground before Him. He said, "Dharmaraja! I shall certainly answer your prayer. But, you have taken upon your shoulders a burden as heavy as a range of mountains. This Yaga is no small affair. Moreover, the performer is the celebrated king, Dharmaraja! That means, it has to be celebrated on a scale befitting your status. I know that you have no wherewithal for this very expensive undertaking. Kings derive money only from their subjects. To spend on a Yaga, the money squeezed out of them is not desirable. Only well earned money can be used for such holy rites; else it will bring evil instead of good. Nor can your subordinate rulers come to your help, for they too have been miserably impoverished by the late war. It is clear they have nothing to spare. Aware of all this, how could you agree to celebrate three Aswamedhas in a row? I wonder how you found such audacity in spite of these adverse conditions. And, you have already announced it publicly in this great and distinguished gathering. You did not give Me even a hint about this costly idea. Then, we could have thought out some plan. Well, it is not too late. We shall take a decision after some more deliberation. It does not matter if some delay is caused."
Dharmaraja listened to these words of the Lord and laughed a hearty laugh! "Lord, you are playing a drama with me, I know. I have never decided upon an act without deliberation. Nor have I ever worried about money or the wherewithal. When we have as our guardian, You, with your inexhaustible grace, why should I worry about anything? When I have the Kalpatharu (Wish-fulfilling tree) in my garden, why should I worry, seeking roots and tubers. The all-powerful Lord who has been guarding us all these terrible years as the eyelids guard the eye, will not give us up, at this juncture.
"For You who can whiff huge mountains into dust, this little pebble is no problem at all. You are my treasure, my treasury. You are my very breath. Whatever You may say, I will not hesitate. All my strength, all my wealth is you and you alone. I place all my burdens, including the burden of state and this new burden of the three Yagas at your feet. You can do anything You like. You may value my word and cancel the Yagas. I have no concern. I am equally happy, whatever You do. It is Your will, not mine."
Of course, with the Lord who resides in the heart, no special pleading is needed. The Lord melted; He lifted Dharmaraja and helped him to stand. "No; I spoke in jest to test your faith and devotion. I wanted to demonstrate to these subjects of yours how strong is your faith in Me. You need have no worry on any score. Your wish will be fulfilled. If you follow My instructions, you can procure very easily the money needed for the celebration of the Yagas. You can get it without harassing the rulers and squeezing the subjects."
On hearing this, Dharmaraja was delighted. He said "Lord, we shall honour Your command." Then Krishna said, "Listen. In bygone times, a ruler named Maruth performed a Yaga, in a style that no one since then could approach. The hall where the Yaga was celebrated along with every item connected with it were of gold. Gold bricks were given away as gifts to the priests who officiated; golden images of cows were given instead of cows and plates of gold were distributed instead of lands! The Brahmins were not able to carry them home and so, they took only as much as they could lift or carry. The rest they just cast away. Those pieces of gold are now available in large quantities, for your Yagas. You can collect them."
Dharmaraja did not agree; he had qualms about it. He said, "Lord. That is the property of those to whom it was given. How can I make use of it, without their permission?" Krishna replied, "They have cast it away, fully conscious of what they were doing and what they were discarding. They are not alive today. Their children know nothing about the existence of this treasure. It is now under the earth. Remember that all treasure inside the earth which has no master or owner, belongs to the king of that realm. When the king wants to take possession of it, no one has the right to object. Bring that treasure soon and prepare for the celebration of the Yagas," commanded Lord Krishna.
The Namakaranam ceremony of the prince gave great delight to the subjects of the state as well as the inmates of the palace, and members of the royal household. But, Yudhishtira, the eldest of the Pandava brothers, felt that something more had to be done; he was not content with the joyous festival alone. He called for an assembly the same evening of all the elders, the scholars, the Pundits, the subordinate rulers and leaders of the people; he prayed that Lord Krishna preside over the gathering and confer joy on all. The sages Vyasa and Kripa also attended.
Coming to the assembly, Yudhishtira stood before the gathering a few seconds in silence, before he fell at the feet of Lord Krishna and the sage Vyasa. He then turned towards the rulers, scholars and leaders and said, "I was able to defeat the foes through your help, co-operation and best wishes, as well as the blessing of the Lord who is present here and of the sages and saints who have installed Him in their hearts. We were able by means of that victory to win back the kingdom that we had lost. Again, through these blessings the light of hope has gleamed in our hearts darkened by despair about the continuation of this dynasty. The Pandava line will be continued by the prince who was named today by the Lord as Parikshith.
"While all this delights me, I must announce before you that I am overwhelmed with sorrow at the contemplation of another side of the picture. I have committed countless sins, killing kith and kin. I feel I must do some expiation for this; or else, there will be no happiness for me or for my dynasty or for my people. Therefore, I wish to take this opportunity to seek your advice on this matter. There are among you many who have known the reality and attained Brahmajnana; we have also the great sage Vyasa here. I expect you to suggest some expiatory rite by which I can rid myself of this colossal mountain of sin that I have accumulated as a result of this war."
When Yudhishtira posed this problem in great humility and with great contrition, Lord Krishna said, "Yudhishtira, you are famous as Dharmaraja and you ought to know the Dharma. You know the intricacies of Dharma and morality, of justice, of right and wrong conduct. Therefore, I am surprised that you are afflicted with grief over this war and this victory. Do you not know that a Kshatriya incurs no sin when he kills a foe who has come to the battlefield armed with intention to kill? Whatever injury or pain or loss is inflicted on the battlefield during the fight with armed foes is free from sin. It is the Dharma of a Kshatriya to take up the sword and fight to the very end, without any thought of self, to save his country. You have only observed your Dharma. How can Karma (activity) along the lines of Dharma be sinful? It is not proper to doubt this and give way to despair. Sin cannot touch you, surround you or bother you. Instead of exulting over the festival of the naming of the new-born prince, why should you dread imaginary calamities and seek remedies for non-existent sins? Be calm; be happy."
Vyasa too rose from his seat and addressed the king. "Sinful and blameworthy acts are inevitable in battle. They should not be the cause for grief. The chief aim in battle should be the protection of Dharma from its foes. If that is kept before the mind, the sin will not affect the fighters. A putrid wound has to be treated with the knife; it is not sinful to inflict the surgery. A doctor who knows the surgery, and knowing, does not save the man by doing it, incurs sin. So too knowing that the foe is the source of injustice, cruelty, terror and vice, if these boils are not treated by the surgeon knowing the cure, because he is reluctant to use the knife (the surgeon being the Kshatriya), he incurs sin by remaining quiet, not by using the sword. Dharmaraja, you are speaking under a delusion. I can understand others less wise being afflicted by these doubts, but I wonder how you are worried over this imaginary of sin?"
"If however our words do not carry conviction, I can suggest another remedy too. That will remove all fear. Some rulers in the past have resorted to it, after the conclusion of wars, for the removal of the effects of sin. It is the rite of Aswamedha, the horse sacrifice. If you desire, you can also perform this rite, as an expiatory ceremony. There can be no objection to that. But, believe me, you are innocent of sin even without any expiation. Since your faith is shaky, I am suggesting this rite for your satisfaction". After this statement, Vyasa resumed his seat.
At this, all the elders, scholars and leaders rose as one man and applauded the valuable suggestion given by Vyasa. They shouted, Jai Jai, in order to demonstrate their approval and appreciation. They exclaimed, "O! How auspicious", "How significant" and they blessed Dharmaraja in the endeavour to free himself from the sinful consequences of war. But, Dharmaraja was still heavy with grief; he was not free from fear. His eyes were wet with tears.
He pleaded with the assembly, most piteously. "However much you assert my innocence, I am not convinced. Somehow, my mind does not accept your argument. Rulers who were engaged in wars might have cleansed themselves by means of the Aswamedha yaga. Those were ordinary wars; they were the usual type. But my case is something very extraordinary. My sins are three times more sinister, for,
I have killed kith and kin,
I have killed holy elders like Bhishma and Drona and
I have killed many crowned heads.
Alas, my fate! How monstrous have been my actions?"
"No other ruler could have been guilty of so much iniquity. Not one, but three Aswamedha Yagas have to be performed to clear this load. Then only I can have peace. Then only can my dynasty be happy and secure. Then only can the administration of my kingdom be safe and meritorious. This must be kindly accepted by Vyasa and other elders and sages".
................................................................................................................................................................
When Yudhishtira spoke thus, tears dropped on his cheeks; his lips quivered with sorrow; his body was bent with remorse. Seeing this, the heart of every sage melted with pity. The subjects of the king were moved by sympathy. Vyasa and even Vaasudeva were affected. Many Pundits shed tears, without being aware of it. The assembly was struck dumb with astonishment. All knew in a flash how soft the heart of Dharmaraja was. The brothers too, Bhima, Arjuna, Nakula and Sahadeva were standing with folded palms, in reverential humility, awaiting the word that will assure relief from the Lord who was in the presidential seat.
Then the assembly, with one voice, approved the three Aswamedha yagas, to relieve the distress of Dharmaraja. One sage gave expression to the opinion of the assembly. He said, "We shall not stand in the way of your desire. We accept it whole- heartedly. We shall celebrate the Yagas in the best Sastric way, until the final rites. For, we seek peace of mind for you, more than anything else. We are prepared to do anything which will give you satisfaction." This was acclaimed by every one in the gathering.
Hearing this, Dharmaraja said, "I am indeed blessed; I am blessed indeed." He gave his grateful thanks for the promised co-operation. He walked towards the place where Krishna and Vyasa were seated and he fell at their feet. He held the feet of Krishna and pleaded, "O Madhusudana! Didn't you hear my prayer? Didn't you witness my grief? I pray that you grant us your Divine presence at the coming Yaga, that you ensure me the fruit thereof and save me from this burden of sin."
Krishna smiled and lifted him up from the ground before Him. He said, "Dharmaraja! I shall certainly answer your prayer. But, you have taken upon your shoulders a burden as heavy as a range of mountains. This Yaga is no small affair. Moreover, the performer is the celebrated king, Dharmaraja! That means, it has to be celebrated on a scale befitting your status. I know that you have no wherewithal for this very expensive undertaking. Kings derive money only from their subjects. To spend on a Yaga, the money squeezed out of them is not desirable. Only well earned money can be used for such holy rites; else it will bring evil instead of good. Nor can your subordinate rulers come to your help, for they too have been miserably impoverished by the late war. It is clear they have nothing to spare. Aware of all this, how could you agree to celebrate three Aswamedhas in a row? I wonder how you found such audacity in spite of these adverse conditions. And, you have already announced it publicly in this great and distinguished gathering. You did not give Me even a hint about this costly idea. Then, we could have thought out some plan. Well, it is not too late. We shall take a decision after some more deliberation. It does not matter if some delay is caused."
Dharmaraja listened to these words of the Lord and laughed a hearty laugh! "Lord, you are playing a drama with me, I know. I have never decided upon an act without deliberation. Nor have I ever worried about money or the wherewithal. When we have as our guardian, You, with your inexhaustible grace, why should I worry about anything? When I have the Kalpatharu (Wish-fulfilling tree) in my garden, why should I worry, seeking roots and tubers. The all-powerful Lord who has been guarding us all these terrible years as the eyelids guard the eye, will not give us up, at this juncture.
"For You who can whiff huge mountains into dust, this little pebble is no problem at all. You are my treasure, my treasury. You are my very breath. Whatever You may say, I will not hesitate. All my strength, all my wealth is you and you alone. I place all my burdens, including the burden of state and this new burden of the three Yagas at your feet. You can do anything You like. You may value my word and cancel the Yagas. I have no concern. I am equally happy, whatever You do. It is Your will, not mine."
Of course, with the Lord who resides in the heart, no special pleading is needed. The Lord melted; He lifted Dharmaraja and helped him to stand. "No; I spoke in jest to test your faith and devotion. I wanted to demonstrate to these subjects of yours how strong is your faith in Me. You need have no worry on any score. Your wish will be fulfilled. If you follow My instructions, you can procure very easily the money needed for the celebration of the Yagas. You can get it without harassing the rulers and squeezing the subjects."
On hearing this, Dharmaraja was delighted. He said "Lord, we shall honour Your command." Then Krishna said, "Listen. In bygone times, a ruler named Maruth performed a Yaga, in a style that no one since then could approach. The hall where the Yaga was celebrated along with every item connected with it were of gold. Gold bricks were given away as gifts to the priests who officiated; golden images of cows were given instead of cows and plates of gold were distributed instead of lands! The Brahmins were not able to carry them home and so, they took only as much as they could lift or carry. The rest they just cast away. Those pieces of gold are now available in large quantities, for your Yagas. You can collect them."
Dharmaraja did not agree; he had qualms about it. He said, "Lord. That is the property of those to whom it was given. How can I make use of it, without their permission?" Krishna replied, "They have cast it away, fully conscious of what they were doing and what they were discarding. They are not alive today. Their children know nothing about the existence of this treasure. It is now under the earth. Remember that all treasure inside the earth which has no master or owner, belongs to the king of that realm. When the king wants to take possession of it, no one has the right to object. Bring that treasure soon and prepare for the celebration of the Yagas," commanded Lord Krishna.
October 07, 2007
Child Parikshith and the Prophecy( Chapter-3)
"Alas! Is he to suffer at last this tragic fate? Is this to be the reward for all the good in store for him? Can the consequence of years of good living suddenly turn into this calamitous end? It is laid down that those who die drowning, those who are killed by fall from trees and those who die of snakebite have a bad afterlife. These are considered "inauspicious deaths"; those whose deaths are such, become ghosts and have to suffer so, it is said. Why should this child end up like that? O, the horror of it. O, the injustice of the whole thing!" lamented Yudhishtira, biting his lips to suppress his sorrow.
The Brahmins hastened to console him. "Maharaja!", they interjected. "There is no reason to give way to grief. Such a great man will never meet with such a tragedy. No. In the horoscope of this child, studying the positions of the planets, we can clearly notice two happy conjunctions, which indicate Vajrayoga and Bhakthiyoga, both powerful and propitious. Therefore, as soon as he learns of the curse, he will give up his kingdom as well as his wife and children and retire to the bank of the holy Bhagirathi river and surrender himself to the Lord. The great sage Suka, son of Vyasa, will arrive there and initiate him into Atma-jnana (self-knowledge) through the recital of the glories of Lord Krishna and the singing of His praise. Thus, he will spend his last days on the sacred bank of Ganga and breathe his last with the adoration of the Lord. How can such a man meet with any tragedy or calamity? He will not be born again, for, through Bhakthiyoga, he will attain oneness with the Lord of all, Purushothama. Hearing these words, Yudhishtira gave up grief and became happy. He said, "If so, this is no curse; it is a unique boon!"
At this, every one rose. The Brahmins were honoured as befitted their learning and austerity. They were given gems and silken clothes and the king arranged to send them home. Yudhishtira and his brothers moved into their palaces, but, they spent many hours talking about the happenings of the day and of the fears, luckily removed. They were filled with joy at the turn the predictions had finally taken.
The baby grew in the lying-in-room, as the moon in the bright half of the month. Since it was born as heir to the great empire after a succession of dire dangers, every one loved it and guarded it like the apple of the eye, as the very breath of their lives. Droupadi who was broken by the loss of her own children, (the Upapandavas), Subhadra who had suffered inconsolable loss in the death of Abhimanyu, and the Pandava brothers who dreaded that the terrific arrow of Aswasthama directed against the posthumous child of Abhimanyu, still in the womb of Uttara, might do the worst and destroy for ever the Pandava line - all were relieved, nay, were overjoyed when they saw the child. They were extremely happy; they spent the days doting over the little lovely babe whom they brought from the zenana for the purpose, whenever they felt the urge to see it and hold it in their arms.
The child too was very bright; it seemed to watch the lineaments of everyone who fondled it or came before it. It stared into their faces long and longingly. All were surprised at this strange behaviour. Every person who came to it was subjected to this searching examination by the child who seemed determined to trace someone or something, in the world into which it was born.
Some said, sadly, it is seeking its father, Abhimanyu. Others said, "No,no; the child is searching for Lord Krishna". Some others opined that it appeared to be trying to discover some divine brilliance. The fact remained that the child was examining all, for some trait or sign which it knew already, to recognise some form it had in mind. "Pariksha" was the word used by every one for the 'quest' in which the child was engaged and so, even before the formal naming ceremony, every one both in the palace and outside it, began referring to the child as Parikshith, 'he who is engaged in Pariksha!'
That name, Parikshith, stayed! From the Raja to the Ryot, from the scholar to the boor, from the monarch to the man-in-the -street, every one addressed the child as Parikshith or referred to him so. The fame of the child grew from day to day. It was on everyone's lips. One auspicious day, Yudhishtira had the court priest brought before him and he commissioned him to fix a good day for the ceremony of naming the child-prince.
The priest called together his group of scholars and astrologers and after consulting the conjunctions of heavenly bodies, they discovered a day which all of them agreed was a good one for the event. They also settled at what hour the actual naming has to take place. Invitations to attend the ceremony were sent to the rulers of the land, to scholars and Pundits as well as prominent citizens. The king sent his emissaries to invite sages and personages full of spiritual wealth. Arjuna went to Lord Krishna and reverentially prayed that He should shower His grace on the child on the occasion; he succeeded in bringing Krishna along when he returned.
When Lord Krishna arrived, the sages, Brahmins, Rajas, subordinate rulers and citizens got ready to receive Him with respectful homage; the Pandava brothers, attired magnificently, waited at the main gate of the palace to offer Him welcome. When the chariot of the Lord was sighted, drums sounded, trumpets pealed mighty welcome, and joyful Jais rose from every throat. Yudhishtira approached the chariot and embraced the Lord as soon as He alighted; he held Him by the hand and led Him into the palace, where a high throne was specially placed for Him. After the Lord was seated, all else occupied their seats according to their rank and status.
Sahadeva went to the inner apartments and the child was brought on a gold plate, resplendent as the sun, made more charming by magnificent jewels. The priests recited prayers invoking the Gods to bless the child and confer on him health and happiness.
Sahadeva laid the child down at the centre of the court hall. Maids and chamberlains came in long lines towards the place where the prince was, holding in their hands gold plates full of perfumes and flowers, silks and brocades. Behind specially fitted curtains, the queens Rukmini, Droupadi, Subhadra and Uttara were rejoicing at the happy scene, watching the gambols of the child. Sahadeva took the child and placed it on a bed of flowers in the mantap that was erected for the naming ceremony. But, the child rose on all fours and started crawling bravely on, in spite of the remonstrances of maids. Apparently, it wanted to proceed somewhere!
The efforts of Sahadeva to stop its journey proved futile. Yudhishtira, who was observing its movements with interest said with a smile, "Sahadeva! Do not stand in the way. Leave him alone. Let us see what he does". And Sahadeva left his hold. He allowed the child to move wherever he liked. Only, he took care to keep his eye always on him lest he fall or hurt himself. He followed him at every step, vigilantly.
The child, who got freedom of movement, soon made a beeline towards the place where Lord Krishna was seated, as if He was a long acquaintance whom he was seeking to meet. The child grasped the feet of Krishna and pleaded, by his looks, that he may be taken on to the lap and fondled. The Lord saw his yearning; He laughed aloud; then, He, graciously bent low and lifted the child on to His lap.
Sitting on His lap, the prince was staring at the Lord's face without even a wink; he did not turn his head this way or that or pull at anything with his hands or make any sound. He just sat and stared. Everyone was amazed at this behaviour, so unlike that of a child. Even Krishna shared in the feeling that pervaded the hall.
Turning to Yudhishtira, Krishna said, "I did not believe when I was told that this child stared at every one who came before him and examined their lineaments. I thought it was a new explanation given by these priests, to the usual prank and play of children. Now, this is really a wonder. The fellow has started examining even Me! Well, I Myself test his behaviour, a little."
Then, the Lord tried to distract the attention of the child from Himself by placing before him a variety of toys, and Himself hiding from view. He expected that the child will soon forget Him. But, his attention was not drawn towards any other object. He had fixed his eye inexorably on the Lord Himself, and it was seeking Him and no other. He was trying to move towards the place where he imagined Krishna was. When His attempts to transfer the attention of the child from Himself failed, Krishna declared, "This is no ordinary child. He has won through My tests. So, the name Parikshith is the most appropriate one for him. He lives up to it already!"
At this, the Pundits recited verses invoking their blessings on the child. The Brahmins recited relevant passages from the Vedas. The music of trumpets rent the air. Women sang auspicious songs. The family preceptor dipped a nine-gemmed jewel in a golden cup of honey and wrote the name on the tongue of the child; on the rice grains spread on a gold plate, the name was written and the rice was then showered on the head of the child, in token of prosperity and happiness. The naming ceremony was thus celebrated in grand style. Men and women who attended were given presents as befitted their rank and they departed. Every one was talking appreciatively of the wonderful way in which the child sought out the lap of the Lord. Many praised the steady faith that the child had already attained.
Yudhishtira who was puzzled at the unique behaviour of the child approached Vyasa, the great sage, to know from him the reason of the strange search and learn about the consequences of this attitude. Vyasa said, "Yudhishtira! When this child was in the womb and the deadly arrow that Aswathamma aimed at it in order to destroy it was about to hit its target, Lord Krishna entered the foetal home and made it safe and saved it from destruction."
"This child therefore has been eager to know who had saved him from within the womb where he lay. He started examining every one to find out whether he had the same effulgence that he saw, while a foetus in the womb. Today, he saw that divine form with all its splendour and so, he moved straight towards Him and prayed to be taken up and seated on the lap. This is the explanation for the strange behaviour about which you are curious to know."
Hearing these words of Vyasa, Yudhishtira shed tears of joy and thankfulness. Overjoyed at the limitless grace of the Lord, he paid Him reverential homage.
The Brahmins hastened to console him. "Maharaja!", they interjected. "There is no reason to give way to grief. Such a great man will never meet with such a tragedy. No. In the horoscope of this child, studying the positions of the planets, we can clearly notice two happy conjunctions, which indicate Vajrayoga and Bhakthiyoga, both powerful and propitious. Therefore, as soon as he learns of the curse, he will give up his kingdom as well as his wife and children and retire to the bank of the holy Bhagirathi river and surrender himself to the Lord. The great sage Suka, son of Vyasa, will arrive there and initiate him into Atma-jnana (self-knowledge) through the recital of the glories of Lord Krishna and the singing of His praise. Thus, he will spend his last days on the sacred bank of Ganga and breathe his last with the adoration of the Lord. How can such a man meet with any tragedy or calamity? He will not be born again, for, through Bhakthiyoga, he will attain oneness with the Lord of all, Purushothama. Hearing these words, Yudhishtira gave up grief and became happy. He said, "If so, this is no curse; it is a unique boon!"
At this, every one rose. The Brahmins were honoured as befitted their learning and austerity. They were given gems and silken clothes and the king arranged to send them home. Yudhishtira and his brothers moved into their palaces, but, they spent many hours talking about the happenings of the day and of the fears, luckily removed. They were filled with joy at the turn the predictions had finally taken.
The baby grew in the lying-in-room, as the moon in the bright half of the month. Since it was born as heir to the great empire after a succession of dire dangers, every one loved it and guarded it like the apple of the eye, as the very breath of their lives. Droupadi who was broken by the loss of her own children, (the Upapandavas), Subhadra who had suffered inconsolable loss in the death of Abhimanyu, and the Pandava brothers who dreaded that the terrific arrow of Aswasthama directed against the posthumous child of Abhimanyu, still in the womb of Uttara, might do the worst and destroy for ever the Pandava line - all were relieved, nay, were overjoyed when they saw the child. They were extremely happy; they spent the days doting over the little lovely babe whom they brought from the zenana for the purpose, whenever they felt the urge to see it and hold it in their arms.
The child too was very bright; it seemed to watch the lineaments of everyone who fondled it or came before it. It stared into their faces long and longingly. All were surprised at this strange behaviour. Every person who came to it was subjected to this searching examination by the child who seemed determined to trace someone or something, in the world into which it was born.
Some said, sadly, it is seeking its father, Abhimanyu. Others said, "No,no; the child is searching for Lord Krishna". Some others opined that it appeared to be trying to discover some divine brilliance. The fact remained that the child was examining all, for some trait or sign which it knew already, to recognise some form it had in mind. "Pariksha" was the word used by every one for the 'quest' in which the child was engaged and so, even before the formal naming ceremony, every one both in the palace and outside it, began referring to the child as Parikshith, 'he who is engaged in Pariksha!'
That name, Parikshith, stayed! From the Raja to the Ryot, from the scholar to the boor, from the monarch to the man-in-the -street, every one addressed the child as Parikshith or referred to him so. The fame of the child grew from day to day. It was on everyone's lips. One auspicious day, Yudhishtira had the court priest brought before him and he commissioned him to fix a good day for the ceremony of naming the child-prince.
The priest called together his group of scholars and astrologers and after consulting the conjunctions of heavenly bodies, they discovered a day which all of them agreed was a good one for the event. They also settled at what hour the actual naming has to take place. Invitations to attend the ceremony were sent to the rulers of the land, to scholars and Pundits as well as prominent citizens. The king sent his emissaries to invite sages and personages full of spiritual wealth. Arjuna went to Lord Krishna and reverentially prayed that He should shower His grace on the child on the occasion; he succeeded in bringing Krishna along when he returned.
When Lord Krishna arrived, the sages, Brahmins, Rajas, subordinate rulers and citizens got ready to receive Him with respectful homage; the Pandava brothers, attired magnificently, waited at the main gate of the palace to offer Him welcome. When the chariot of the Lord was sighted, drums sounded, trumpets pealed mighty welcome, and joyful Jais rose from every throat. Yudhishtira approached the chariot and embraced the Lord as soon as He alighted; he held Him by the hand and led Him into the palace, where a high throne was specially placed for Him. After the Lord was seated, all else occupied their seats according to their rank and status.
Sahadeva went to the inner apartments and the child was brought on a gold plate, resplendent as the sun, made more charming by magnificent jewels. The priests recited prayers invoking the Gods to bless the child and confer on him health and happiness.
Sahadeva laid the child down at the centre of the court hall. Maids and chamberlains came in long lines towards the place where the prince was, holding in their hands gold plates full of perfumes and flowers, silks and brocades. Behind specially fitted curtains, the queens Rukmini, Droupadi, Subhadra and Uttara were rejoicing at the happy scene, watching the gambols of the child. Sahadeva took the child and placed it on a bed of flowers in the mantap that was erected for the naming ceremony. But, the child rose on all fours and started crawling bravely on, in spite of the remonstrances of maids. Apparently, it wanted to proceed somewhere!
The efforts of Sahadeva to stop its journey proved futile. Yudhishtira, who was observing its movements with interest said with a smile, "Sahadeva! Do not stand in the way. Leave him alone. Let us see what he does". And Sahadeva left his hold. He allowed the child to move wherever he liked. Only, he took care to keep his eye always on him lest he fall or hurt himself. He followed him at every step, vigilantly.
The child, who got freedom of movement, soon made a beeline towards the place where Lord Krishna was seated, as if He was a long acquaintance whom he was seeking to meet. The child grasped the feet of Krishna and pleaded, by his looks, that he may be taken on to the lap and fondled. The Lord saw his yearning; He laughed aloud; then, He, graciously bent low and lifted the child on to His lap.
Sitting on His lap, the prince was staring at the Lord's face without even a wink; he did not turn his head this way or that or pull at anything with his hands or make any sound. He just sat and stared. Everyone was amazed at this behaviour, so unlike that of a child. Even Krishna shared in the feeling that pervaded the hall.
Turning to Yudhishtira, Krishna said, "I did not believe when I was told that this child stared at every one who came before him and examined their lineaments. I thought it was a new explanation given by these priests, to the usual prank and play of children. Now, this is really a wonder. The fellow has started examining even Me! Well, I Myself test his behaviour, a little."
Then, the Lord tried to distract the attention of the child from Himself by placing before him a variety of toys, and Himself hiding from view. He expected that the child will soon forget Him. But, his attention was not drawn towards any other object. He had fixed his eye inexorably on the Lord Himself, and it was seeking Him and no other. He was trying to move towards the place where he imagined Krishna was. When His attempts to transfer the attention of the child from Himself failed, Krishna declared, "This is no ordinary child. He has won through My tests. So, the name Parikshith is the most appropriate one for him. He lives up to it already!"
At this, the Pundits recited verses invoking their blessings on the child. The Brahmins recited relevant passages from the Vedas. The music of trumpets rent the air. Women sang auspicious songs. The family preceptor dipped a nine-gemmed jewel in a golden cup of honey and wrote the name on the tongue of the child; on the rice grains spread on a gold plate, the name was written and the rice was then showered on the head of the child, in token of prosperity and happiness. The naming ceremony was thus celebrated in grand style. Men and women who attended were given presents as befitted their rank and they departed. Every one was talking appreciatively of the wonderful way in which the child sought out the lap of the Lord. Many praised the steady faith that the child had already attained.
Yudhishtira who was puzzled at the unique behaviour of the child approached Vyasa, the great sage, to know from him the reason of the strange search and learn about the consequences of this attitude. Vyasa said, "Yudhishtira! When this child was in the womb and the deadly arrow that Aswathamma aimed at it in order to destroy it was about to hit its target, Lord Krishna entered the foetal home and made it safe and saved it from destruction."
"This child therefore has been eager to know who had saved him from within the womb where he lay. He started examining every one to find out whether he had the same effulgence that he saw, while a foetus in the womb. Today, he saw that divine form with all its splendour and so, he moved straight towards Him and prayed to be taken up and seated on the lap. This is the explanation for the strange behaviour about which you are curious to know."
Hearing these words of Vyasa, Yudhishtira shed tears of joy and thankfulness. Overjoyed at the limitless grace of the Lord, he paid Him reverential homage.
October 06, 2007
Chapter 2 - The Birth of a Bhagavatha
Maharaja Parikshith was the very self of Abhimanyu, who had attained the heavenly abode of heroes. When Parikshit was an embryo, growing in the womb of Uttara, he saw the sharp arrow let off by Aswatthama flying towards him, emitting sparks of fury and terror, bent on his destruction. But, at that very moment, he saw also a person of brilliant charm armed with a terrific wheel, breaking that death-dealing arrow into a hundred pieces. The royal foetus was filled with wonder and gratitude.
He pondered deep on the identity of his saviour. "Who is he? He must also be dwelling in this womb, with me, because he could see the arrow at the very moment I saw it! But, he has such intrepidity and skill that he could destroy it before it reached me. Can he be a uterine brother? How could he get hold of that wheel? If he is endowed with a wheel, how did I miss having it? No; He is no mortal." He argued thus for a long time within himself.
He could not forget that face, that form. He was a boy, with the splendour of a million suns. He was benign, blissful, blue like the clear sky. After saving him so dramatically, he had disappeared. Maharaja Parikshith had the form always before him, for, he was seeking to see it again. Whomsoever he saw, he examined to find out whether that form corresponded with the form he had reverentially fixed in his mind.
Thus he grew in the womb, contemplating that form. That contemplation transformed him into a splendour-filled baby. When at the end of the period of gestation, he was born into the world, the lying-in-room was lit by a strange light. The female attendants of Uttara were dazzled by the brilliance. Their wits were overcome by wonder.
Recovering herself, Subhadra, mother of Abhimanyu sent word to Yudhishtira, the eldest of the Pandavas, announcing the birth. The Pandava brothers were overwhelmed with joy, when they heard the glad tidings for which they were waiting anxiously. They ordered that bands play and guns be fired, in honour of the event, for, a scion had been born for the royal family, a successor to the Pandava throne. The people heard the peal of guns and sought the reason for the joy. They rushed towards Indraprastha in large masses of enthusiasm. Every corner of the kingdom gushed with joy at this event. Within minutes, the city was transformed into a heavenly garden, fit for Gods to give audience to men. Yudhishtira distributed several varieties of sweets to all who came. He granted several cows as gifts to Brahmins. He instructed the ladies of the court to give golden caskets full of saffron and kumkum to women. Brahmins were awarded silk clothes and precious gems. Citizens were transported with joy, for the dynasty had now secured an heir. Night and day, they revelled in hilarious exultation.
Next day, Yudhishtira called the family priest Kripacharya and performed the rite of Jatha-karma (first cleansing) to the infant. He satisfied the Brahmins by gifts of various costly jewels. The scholars and priests blessed the child and returned home.
On the third day, Yudhishtira called to his presence renowned astrologers as well as famous palmists and soothsayers, for, he was very eager to know whether the fair name of the kingdom and its culture would be safe in the hands of the prince who had come to carry the burden of the state. He received them at the palace with traditional hospitality; they were given appropriate seats in the hall; they were offered scents and silks.
The king bowed before them and joining his palms in reverential adoration, he prostrated before them, and prayed, "O wise men who know the past, present and future! Examine the horoscope of the infant that is born, calculate the positions of stars and constellations, and the planetary influences that will guide his life and tell me how the future will be shaped." He noted the exact time of birth and placed the note on a golden plate, before them.
The Pundits took that note and drew up the plan of planetary positions and studied it with great care. They communicated to one another their increasing joy as they began to draw conclusions; they were in great joy themselves; they could not get words to express their amazement.
The doyen of the group, a great Pundit, at last rose and addressed king Yudhishtira thus, "Maharaja! I have till this day examined well nigh thousands of horoscopes and prepared concerned plans of the zodiacs and constellations. But, I must admit, I have never yet come across a more auspicious grouping than is indicated in this horoscope. Here, all the signs of good augury have assembled in one moment, the moment of this prince's birth. The moment indicates the state of Vishnu Himself! All the virtues will gather in this child. Why describe each glory separately? The great Manu has again come into your dynasty."
Yudhishtira was happy that the dynasty had such good fortune. He was indeed overpowered by joy. He folded his palms and bent low before the scholars who had given him such good news. "This family is lucky to claim such a gem as its scion, through the blessings of elders and of pundits like you as well as the blessings of the Lord who is our guardian. You say that the boy will develop all virtues and will accumulate fame. But, of what use is all that, if he has not acquired the quality of reverence towards Pundits, Sadhus and Brahmins? Please look into the horoscope once again and tell me whether he will have that reverence."
The leader of the group of astrologers replied: "You need entertain no doubt on that score. He will revere and serve the Gods and the Brahmins. He will perform many Yajnas and Yagas prescribed in the ancient texts. He will earn the glory that your ancestor Bharatha won. He will celebrate even the Aswamedha. He will spread the fame of this line all over the world. He will win all things that Gods or men covet. He will outdistance all those who have gone before him." They extolled him thus in various ways to their heart's content. They stopped because they were nervous to recount all the excellences; they feared they might be charged with exaggeration and flattery if they continued to detail the conclusions they had drawn from the horoscope of the baby.
Yudhishtira was not satisfied; he wanted to hear more from them of the excellences of the character of the prince. The Pundits were encouraged by this yearning. They said, "O king, You seem to be eager to know about some more aspects of the child's fortune. We shall only be too glad to answer any specific question that you may feel inclined to put us."
Noting their enthusiasm, Yudhishtira came forward and asked them, "During the regime of this prince, will there be any great war? If war is inevitable, will he achieve victory? "No", said the Pundits, He will not be pestered by any foe. He knows no failure or defeat in any undertaking of his. This is absolutely true, an unshakeable truth."
Hearing this, Yudhishtira and the brothers Bhima, Arjuna, Nakula and Sahadeva looked at each other and shared great joy. Meanwhile, Yudhishtira began to speak. He had said, "If that is so...", but, before he could complete the sentence, he hung his head and was plunged in thought. The Pundits noticed it; they said, "You seem to be anxious to know something more. You have only to ask, we shall readily answer all questions." "Of course", said Yudhishtira, "I am happy at all the answers you have given. He will be virtuous, famous, triumphant over all, loving and kind, treating all equally; he will perform many Yajnas and Yagas; he will have no enemies; he will bring honour to the dynasty and restore its reputation. All this gives me great joy. But..., I would like to know also, how he will meet his end." The brothers saw Yudhishtira getting rather upset at the anxiety which agitated him over this problem. His voice had faltered a bit, when he put the question.
They consoled him and said, "Why worry about that at this stage? The end has to come some day, some way. It is something that cannot be avoided. Something will cause it; some circumstance will bring it about. Birth involves the contingency of death. We are afraid, the extreme joy of this incident has queered your line of thought a bit. We think this much is enough. We shall leave the rest in the realm of doubt; let us not probe further. Let us leave it to God."
But, Yudhishtira could not somehow give up his desire to know how such a virtuous ideal prince would end his career on earth. He imagined it must be a truly wondrous finale to a glorious life. So he wanted the astrologers to tell him about it.
The scholars set about the calculations again and took a pretty long time over it. Watching this, the king became excited; he hastened them and pressed for a quick answer. They gave the reply. "This prince will give up his kingdom as the result of a sage's curse". Yudhishtira wondered how such a paragon of virtue can ever invoke upon himself the curse of a sage. He was shocked at the possibility.
Meanwhile, the Pundits said, "Our calculations show that he will be bitten by a serpent." Yudhishtira lost heart at this news. All his joy evaporated in a moment. He became very sad and dispirited.
He pondered deep on the identity of his saviour. "Who is he? He must also be dwelling in this womb, with me, because he could see the arrow at the very moment I saw it! But, he has such intrepidity and skill that he could destroy it before it reached me. Can he be a uterine brother? How could he get hold of that wheel? If he is endowed with a wheel, how did I miss having it? No; He is no mortal." He argued thus for a long time within himself.
He could not forget that face, that form. He was a boy, with the splendour of a million suns. He was benign, blissful, blue like the clear sky. After saving him so dramatically, he had disappeared. Maharaja Parikshith had the form always before him, for, he was seeking to see it again. Whomsoever he saw, he examined to find out whether that form corresponded with the form he had reverentially fixed in his mind.
Thus he grew in the womb, contemplating that form. That contemplation transformed him into a splendour-filled baby. When at the end of the period of gestation, he was born into the world, the lying-in-room was lit by a strange light. The female attendants of Uttara were dazzled by the brilliance. Their wits were overcome by wonder.
Recovering herself, Subhadra, mother of Abhimanyu sent word to Yudhishtira, the eldest of the Pandavas, announcing the birth. The Pandava brothers were overwhelmed with joy, when they heard the glad tidings for which they were waiting anxiously. They ordered that bands play and guns be fired, in honour of the event, for, a scion had been born for the royal family, a successor to the Pandava throne. The people heard the peal of guns and sought the reason for the joy. They rushed towards Indraprastha in large masses of enthusiasm. Every corner of the kingdom gushed with joy at this event. Within minutes, the city was transformed into a heavenly garden, fit for Gods to give audience to men. Yudhishtira distributed several varieties of sweets to all who came. He granted several cows as gifts to Brahmins. He instructed the ladies of the court to give golden caskets full of saffron and kumkum to women. Brahmins were awarded silk clothes and precious gems. Citizens were transported with joy, for the dynasty had now secured an heir. Night and day, they revelled in hilarious exultation.
Next day, Yudhishtira called the family priest Kripacharya and performed the rite of Jatha-karma (first cleansing) to the infant. He satisfied the Brahmins by gifts of various costly jewels. The scholars and priests blessed the child and returned home.
On the third day, Yudhishtira called to his presence renowned astrologers as well as famous palmists and soothsayers, for, he was very eager to know whether the fair name of the kingdom and its culture would be safe in the hands of the prince who had come to carry the burden of the state. He received them at the palace with traditional hospitality; they were given appropriate seats in the hall; they were offered scents and silks.
The king bowed before them and joining his palms in reverential adoration, he prostrated before them, and prayed, "O wise men who know the past, present and future! Examine the horoscope of the infant that is born, calculate the positions of stars and constellations, and the planetary influences that will guide his life and tell me how the future will be shaped." He noted the exact time of birth and placed the note on a golden plate, before them.
The Pundits took that note and drew up the plan of planetary positions and studied it with great care. They communicated to one another their increasing joy as they began to draw conclusions; they were in great joy themselves; they could not get words to express their amazement.
The doyen of the group, a great Pundit, at last rose and addressed king Yudhishtira thus, "Maharaja! I have till this day examined well nigh thousands of horoscopes and prepared concerned plans of the zodiacs and constellations. But, I must admit, I have never yet come across a more auspicious grouping than is indicated in this horoscope. Here, all the signs of good augury have assembled in one moment, the moment of this prince's birth. The moment indicates the state of Vishnu Himself! All the virtues will gather in this child. Why describe each glory separately? The great Manu has again come into your dynasty."
Yudhishtira was happy that the dynasty had such good fortune. He was indeed overpowered by joy. He folded his palms and bent low before the scholars who had given him such good news. "This family is lucky to claim such a gem as its scion, through the blessings of elders and of pundits like you as well as the blessings of the Lord who is our guardian. You say that the boy will develop all virtues and will accumulate fame. But, of what use is all that, if he has not acquired the quality of reverence towards Pundits, Sadhus and Brahmins? Please look into the horoscope once again and tell me whether he will have that reverence."
The leader of the group of astrologers replied: "You need entertain no doubt on that score. He will revere and serve the Gods and the Brahmins. He will perform many Yajnas and Yagas prescribed in the ancient texts. He will earn the glory that your ancestor Bharatha won. He will celebrate even the Aswamedha. He will spread the fame of this line all over the world. He will win all things that Gods or men covet. He will outdistance all those who have gone before him." They extolled him thus in various ways to their heart's content. They stopped because they were nervous to recount all the excellences; they feared they might be charged with exaggeration and flattery if they continued to detail the conclusions they had drawn from the horoscope of the baby.
Yudhishtira was not satisfied; he wanted to hear more from them of the excellences of the character of the prince. The Pundits were encouraged by this yearning. They said, "O king, You seem to be eager to know about some more aspects of the child's fortune. We shall only be too glad to answer any specific question that you may feel inclined to put us."
Noting their enthusiasm, Yudhishtira came forward and asked them, "During the regime of this prince, will there be any great war? If war is inevitable, will he achieve victory? "No", said the Pundits, He will not be pestered by any foe. He knows no failure or defeat in any undertaking of his. This is absolutely true, an unshakeable truth."
Hearing this, Yudhishtira and the brothers Bhima, Arjuna, Nakula and Sahadeva looked at each other and shared great joy. Meanwhile, Yudhishtira began to speak. He had said, "If that is so...", but, before he could complete the sentence, he hung his head and was plunged in thought. The Pundits noticed it; they said, "You seem to be anxious to know something more. You have only to ask, we shall readily answer all questions." "Of course", said Yudhishtira, "I am happy at all the answers you have given. He will be virtuous, famous, triumphant over all, loving and kind, treating all equally; he will perform many Yajnas and Yagas; he will have no enemies; he will bring honour to the dynasty and restore its reputation. All this gives me great joy. But..., I would like to know also, how he will meet his end." The brothers saw Yudhishtira getting rather upset at the anxiety which agitated him over this problem. His voice had faltered a bit, when he put the question.
They consoled him and said, "Why worry about that at this stage? The end has to come some day, some way. It is something that cannot be avoided. Something will cause it; some circumstance will bring it about. Birth involves the contingency of death. We are afraid, the extreme joy of this incident has queered your line of thought a bit. We think this much is enough. We shall leave the rest in the realm of doubt; let us not probe further. Let us leave it to God."
But, Yudhishtira could not somehow give up his desire to know how such a virtuous ideal prince would end his career on earth. He imagined it must be a truly wondrous finale to a glorious life. So he wanted the astrologers to tell him about it.
The scholars set about the calculations again and took a pretty long time over it. Watching this, the king became excited; he hastened them and pressed for a quick answer. They gave the reply. "This prince will give up his kingdom as the result of a sage's curse". Yudhishtira wondered how such a paragon of virtue can ever invoke upon himself the curse of a sage. He was shocked at the possibility.
Meanwhile, the Pundits said, "Our calculations show that he will be bitten by a serpent." Yudhishtira lost heart at this news. All his joy evaporated in a moment. He became very sad and dispirited.
October 05, 2007
Ebooks On Sathya Sai Baba
Today am gonna post in here about the books on sathya sai baba
infact entire story overhere......................
This one is called Bhagvata Vahini
Vahini Books are written by sai baba
Lemme start now...
I. The Bhagavatha
The name Bhagavatha can be applied to every account of the experiences of those who have contacted God and the Godly (Bhagavan and Bhaktha). 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 Avathara or the descent of God on earth, the incarnation of the formless with form, for the uplift of beings - this is the basic fact that makes the Bhagavatha authentic. By Bhagavatha we also mean those with attachment to God, those who seek the companionship of God. For such, the book, Bhagavatha, is most precious; it is the breath of their life. To be in the midst of such Bhagavathas is to foster one's own devotion. Unless you have a taste for God-ward 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.
People believe that incarnations of God happen only for two reasons: the punishment of the wicked and the protection of the righteous. But, these 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 Avathar 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 Bhakthas 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 these can describe Him fully. For Him, all beings are equal. The difference between man, beast, bird, worm, insect and even a God is but a difference of the 'vessel' (the Upadhi).
It is like the electric current that flows through various contrivances and expresses itself in many different activities. There is no distinction in the current; it is the same. To speak of it as different is to reveal one's ignorance (Ajnana). So too, the one single God activates every vessel of 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.
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 Avathara and the Bhakthas 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.
Generally speaking, man gets drawn to sense objects for, he is the victim of instincts. Instincts easily seek sense-objects. They come along with the body and are not derived by any training. The infant seeks milk from the mother's breast; the new-born calf nestles at the udder. No training is needed for this. But, for the infant to walk and talk, some training is necessary. The reason is that they are not automatic; they are socially prompted, by example and by imitation of others.
Training is essential even for the proper pursuit of sense pleasure, for it is the wild untrained search for such pleasure that promotes anger, hatred, envy, malice, conceit. To train them along salutary lines and to hold them under control, certain good disciplines like Japa, Dhyana, Upavasa (fasts) Sandhyavandana (worship at dawn and dusk) etc. are essential. But, however much their value may be praised and their practice recommended, people do not develop a taste for them. This is because the desire for sensory pleasure has struck deep roots in the human heart. When one is asked to do spiritually salutary acts, one has no inner prompting at all. Still one should not give up in despair. Until the taste sprouts, the disciplines have to be strictly followed. This taste is the result of training; no one has it from the very beginning. Constant practice will create the zest.
The infant does not know the taste of milk. By taking it daily, it develops an attachment for it which is so deep that when milk is to be given up and rice substituted, it starts to protest. But, the mother does not despair; she persuades the child to take small quantities of cooked rice daily and by this process it starts liking rice and it gives up milk. Milk was once its natural food; by practice, rice became its natural food, so natural that if no rice is available for a single day, it becomes miserable.
So, too, though sense-pleasures are "natural" at first, by means of practice and training and listening to the commendation of the wise, slowly the greater and more lasting pleasure derivable from the glories of the Lord and their recapitulation is grasped; thereafter, one cannot exist without that atmosphere even for a minute; one feels that there is nothing as sweet as the experience of listening to the splendour of the Lord. The company of the worldly who chatter about the senses and the sense-objects will no longer attract; the company which exults in praising the Lord will draw and hold.
This is the real hallmark of the good. Sadhakas 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 talks 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 God's own.
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 saint or sage, or in the company of the virtuous and the good - that 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 them 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 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 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).
Man's nature is Prema, love. He cannot survive a moment when deprived of love. It is the very breath of his life. When the six vices, to which he was attached so long, disappear, love is the only occupant of the heart; but love has to find an object, a loved one. It cannot be alone. So, it is directed to the dark-blue divine child, the charming cowherd-boy who is purity personified, who is the embodiment of service, sacrifice and selflessness, who has taken residence in that cleansed altar. There is no scope now for any other attachment to grow. So, step by step, this love for Madhava becomes deeper, purer, more self-denying until at last, there is no other need for thought and the individual is merged in the universal.
When Vaasudeva enters the heart of man, Vasudeva has no longer a place therein. In other words, when the Deva of Vasu or wealth is seated in the heart, the divine Vaasudeva or Krishna cannot dwell therein.
Any attempt to accommodate both in the heart is bound to fail. Darkness and light cannot exist at the same time and in the same place; they cannot continue together. Dhanam and Daivam cannot be joint ideals; when Dhanam or riches are sought, Daivam or God cannot also be achieved. If both are sought by man what he will achieve will be neither Dhanam nor Daivam but Dayyam (the devil).
It is creditable if man behaves as man; it is laudable if he behaves as the Madhava, he really is. But, to behave as a demon or as a beast is despicable indeed. For, man was long born a mineral and died as a mineral; then, he promoted himself as a tree. He was long born a tree and died as a tree; but, in the process, he got promoted as an animal; but he has now risen to the status of man. This rise from one scale to another has been acknowledged by science and spiritual experience. Now, alas! He is born as man and dies as man. It is a greater shame if he slides into a beast or a beastly ogre. Praise is his due only if he rises to the divine status. That is real fulfilment of his destiny.
Therefore, avoid contact with vices; develop attachment to virtues; transmute the heart into an altar for the Lord; destroy all the shoots and sprouts of desire; then, your Manasa-sarovaram (the lake of your inner consciousness) will be sublimated into a Ksheera-sagara, (the pure ocean of milk, whereon the Lord reclines on the serpent-couch). Your real self will, like the celestial Hamsa, revel in the placid waters of that lake, thus transformed. It will discover endless delight.
Who can mark the beginning of the continuous waves of the ocean? It is an impossible task. If any one decided to do so, the wave with which he starts the calculation will be considered as the beginning, 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. God's 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 God's 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. Every one 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. Sugar is sweet when eaten during day or during the night. For, it is night or day for the person who eats, not for the sugar. Sugar behaves uniformly always.
infact entire story overhere......................
This one is called Bhagvata Vahini
Vahini Books are written by sai baba
Lemme start now...
I. The Bhagavatha
The name Bhagavatha can be applied to every account of the experiences of those who have contacted God and the Godly (Bhagavan and Bhaktha). 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 Avathara or the descent of God on earth, the incarnation of the formless with form, for the uplift of beings - this is the basic fact that makes the Bhagavatha authentic. By Bhagavatha we also mean those with attachment to God, those who seek the companionship of God. For such, the book, Bhagavatha, is most precious; it is the breath of their life. To be in the midst of such Bhagavathas is to foster one's own devotion. Unless you have a taste for God-ward 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.
People believe that incarnations of God happen only for two reasons: the punishment of the wicked and the protection of the righteous. But, these 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 Avathar 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 Bhakthas 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 these can describe Him fully. For Him, all beings are equal. The difference between man, beast, bird, worm, insect and even a God is but a difference of the 'vessel' (the Upadhi).
It is like the electric current that flows through various contrivances and expresses itself in many different activities. There is no distinction in the current; it is the same. To speak of it as different is to reveal one's ignorance (Ajnana). So too, the one single God activates every vessel of 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.
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 Avathara and the Bhakthas 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.
Generally speaking, man gets drawn to sense objects for, he is the victim of instincts. Instincts easily seek sense-objects. They come along with the body and are not derived by any training. The infant seeks milk from the mother's breast; the new-born calf nestles at the udder. No training is needed for this. But, for the infant to walk and talk, some training is necessary. The reason is that they are not automatic; they are socially prompted, by example and by imitation of others.
Training is essential even for the proper pursuit of sense pleasure, for it is the wild untrained search for such pleasure that promotes anger, hatred, envy, malice, conceit. To train them along salutary lines and to hold them under control, certain good disciplines like Japa, Dhyana, Upavasa (fasts) Sandhyavandana (worship at dawn and dusk) etc. are essential. But, however much their value may be praised and their practice recommended, people do not develop a taste for them. This is because the desire for sensory pleasure has struck deep roots in the human heart. When one is asked to do spiritually salutary acts, one has no inner prompting at all. Still one should not give up in despair. Until the taste sprouts, the disciplines have to be strictly followed. This taste is the result of training; no one has it from the very beginning. Constant practice will create the zest.
The infant does not know the taste of milk. By taking it daily, it develops an attachment for it which is so deep that when milk is to be given up and rice substituted, it starts to protest. But, the mother does not despair; she persuades the child to take small quantities of cooked rice daily and by this process it starts liking rice and it gives up milk. Milk was once its natural food; by practice, rice became its natural food, so natural that if no rice is available for a single day, it becomes miserable.
So, too, though sense-pleasures are "natural" at first, by means of practice and training and listening to the commendation of the wise, slowly the greater and more lasting pleasure derivable from the glories of the Lord and their recapitulation is grasped; thereafter, one cannot exist without that atmosphere even for a minute; one feels that there is nothing as sweet as the experience of listening to the splendour of the Lord. The company of the worldly who chatter about the senses and the sense-objects will no longer attract; the company which exults in praising the Lord will draw and hold.
This is the real hallmark of the good. Sadhakas 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 talks 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 God's own.
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 saint or sage, or in the company of the virtuous and the good - that 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 them 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 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 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).
Man's nature is Prema, love. He cannot survive a moment when deprived of love. It is the very breath of his life. When the six vices, to which he was attached so long, disappear, love is the only occupant of the heart; but love has to find an object, a loved one. It cannot be alone. So, it is directed to the dark-blue divine child, the charming cowherd-boy who is purity personified, who is the embodiment of service, sacrifice and selflessness, who has taken residence in that cleansed altar. There is no scope now for any other attachment to grow. So, step by step, this love for Madhava becomes deeper, purer, more self-denying until at last, there is no other need for thought and the individual is merged in the universal.
When Vaasudeva enters the heart of man, Vasudeva has no longer a place therein. In other words, when the Deva of Vasu or wealth is seated in the heart, the divine Vaasudeva or Krishna cannot dwell therein.
Any attempt to accommodate both in the heart is bound to fail. Darkness and light cannot exist at the same time and in the same place; they cannot continue together. Dhanam and Daivam cannot be joint ideals; when Dhanam or riches are sought, Daivam or God cannot also be achieved. If both are sought by man what he will achieve will be neither Dhanam nor Daivam but Dayyam (the devil).
It is creditable if man behaves as man; it is laudable if he behaves as the Madhava, he really is. But, to behave as a demon or as a beast is despicable indeed. For, man was long born a mineral and died as a mineral; then, he promoted himself as a tree. He was long born a tree and died as a tree; but, in the process, he got promoted as an animal; but he has now risen to the status of man. This rise from one scale to another has been acknowledged by science and spiritual experience. Now, alas! He is born as man and dies as man. It is a greater shame if he slides into a beast or a beastly ogre. Praise is his due only if he rises to the divine status. That is real fulfilment of his destiny.
Therefore, avoid contact with vices; develop attachment to virtues; transmute the heart into an altar for the Lord; destroy all the shoots and sprouts of desire; then, your Manasa-sarovaram (the lake of your inner consciousness) will be sublimated into a Ksheera-sagara, (the pure ocean of milk, whereon the Lord reclines on the serpent-couch). Your real self will, like the celestial Hamsa, revel in the placid waters of that lake, thus transformed. It will discover endless delight.
Who can mark the beginning of the continuous waves of the ocean? It is an impossible task. If any one decided to do so, the wave with which he starts the calculation will be considered as the beginning, 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. God's 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 God's 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. Every one 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. Sugar is sweet when eaten during day or during the night. For, it is night or day for the person who eats, not for the sugar. Sugar behaves uniformly always.
October 02, 2007
Ten GUide lines from GOD
Effective Immediately,please be aware that there are changes YOU needto make in YOUR life. These changes need to becompleted in order that I may fulfill My promisesto you to grant you peace, joy and happiness inthis life. I apologize for any inconvenience,but after all that I am doing, this seems verylittle to ask of you.
Please, followthese 10 guidelines
1. QUIT WORRYING:Life has dealt you a blow and all you do is sitand worry. Have you forgotten that I am hereto take all your burdens and carry them for you?Or do you just enjoy frettingover every littlething that comes your way?
2. PUT IT ON THE LIST:Something needs done or taken care of. Put iton the list. No, not YOUR list. Put it on MYto-do-list. Let ME be the one to take careof the problem. I can't help you until you turnit over to Me. And although My to-do-listis long, I am after all... God. I can take careof anything you put into My hands. In fact,if the truth were ever really known, I takecare of a lot of things for you that you nevereven realize.
3. TRUST ME:Once you've given your burdens to Me,quit trying to take them back. Trust inMe. Have the faith that I will take care ofall your needs, your problems and your trials.Problems with the kids? Putthem on My list.Problem with finances? Put it on My list.Problems with your emotional roller coaster?For My sake, put it on My list. I want tohelp you. All you have to do is ask.
4. LEAVE IT ALONE:Don't wake up one morning and say,"Well, I'm feeling much stronger now, I thinkI can handle it from here." Why do you thinkyou are feeling stronger now? It's simple.You gave Me your burdens and I'm takingcare of them. I also renew your strengthand cover you in my peace. Don't youknow that if I give you these problems back,you will be right back where you started?Leave them with Me and forgetaboutthem. Just let Me do my job.
5. TALK TO ME:I want you to forget a lot of things.Forget what was making you crazy.Forget the worry and the fretting becauseyou know I'm in control. But there's onething I pray you never forget. Please, don'tforget to talk to Me - OFTEN! I love YOU!I want to hear your voice. I want you toinclude Me in on the things going on in your life.I want to hear you talk about your friendsand family. Prayer is simply you havinga conversation with Me. I want to be yourdearest friend.
6. HAVE FAITH:I see a lot of things from up here that youcan't see from where you are. Have faith inMe that I know whatI'm doing. Trust Me;you wouldn't want the view from My eyes.I will continue to care for you, watch over you,and meet your needs. You only have to trust Me.Although I have a much h bigger task than you,it seems as if you have so much trouble justdoing your simple part. How hard can trust be?
7. SHARE:You were taught to share when you wereonly two years old. When did you forget?That rule still applies. Share with those who areless fortunate than you. Share your joy withthose who need encouragement. Share yourlaughter with those who haven't heard any insuch a long time. Share your tears with thosewho have forgotten how to cry. Share your faithwth those who have none.
8. BE PATIENT:I managed to fix it so in just one lifetimeyou could have so many diverse experiences.You grow from a child to an adult, have children,change jobs many times, learn many trades,travel to so many places, meet thousandsof people, and experience so much. How canyou be so impatient then when it takes Mea little longer than you expect to handlesomething on My to-do-list? Trust in Mytiming, for My timing is perfect. Justbecause I created the entire universe inonly six days, everyone thinks I shouldalways rush, rush, rush.
9. BE KIND:Be kind to others, for I love them justas much as I love you. They may not dresslike you, or talk like you, or live the same wayyou do, but I still love you all.Please tryto get along, for My sake. I created eachof you different in some way. It would betoo boring if you were all identical.Please, know I love each of your differences.
10. LOVE YOURSELF:As much as I love you, how can you notlove yourself? You were created by me forone reason only -- to be loved, and to lovein return. I am a God of Love. Love Me.Love your neighbors. But also love yourself.It makes My heart ache when I see youso angry with yourself when things gowrong. You are very precious to me.Don't ever forget......
Please, followthese 10 guidelines
1. QUIT WORRYING:Life has dealt you a blow and all you do is sitand worry. Have you forgotten that I am hereto take all your burdens and carry them for you?Or do you just enjoy frettingover every littlething that comes your way?
2. PUT IT ON THE LIST:Something needs done or taken care of. Put iton the list. No, not YOUR list. Put it on MYto-do-list. Let ME be the one to take careof the problem. I can't help you until you turnit over to Me. And although My to-do-listis long, I am after all... God. I can take careof anything you put into My hands. In fact,if the truth were ever really known, I takecare of a lot of things for you that you nevereven realize.
3. TRUST ME:Once you've given your burdens to Me,quit trying to take them back. Trust inMe. Have the faith that I will take care ofall your needs, your problems and your trials.Problems with the kids? Putthem on My list.Problem with finances? Put it on My list.Problems with your emotional roller coaster?For My sake, put it on My list. I want tohelp you. All you have to do is ask.
4. LEAVE IT ALONE:Don't wake up one morning and say,"Well, I'm feeling much stronger now, I thinkI can handle it from here." Why do you thinkyou are feeling stronger now? It's simple.You gave Me your burdens and I'm takingcare of them. I also renew your strengthand cover you in my peace. Don't youknow that if I give you these problems back,you will be right back where you started?Leave them with Me and forgetaboutthem. Just let Me do my job.
5. TALK TO ME:I want you to forget a lot of things.Forget what was making you crazy.Forget the worry and the fretting becauseyou know I'm in control. But there's onething I pray you never forget. Please, don'tforget to talk to Me - OFTEN! I love YOU!I want to hear your voice. I want you toinclude Me in on the things going on in your life.I want to hear you talk about your friendsand family. Prayer is simply you havinga conversation with Me. I want to be yourdearest friend.
6. HAVE FAITH:I see a lot of things from up here that youcan't see from where you are. Have faith inMe that I know whatI'm doing. Trust Me;you wouldn't want the view from My eyes.I will continue to care for you, watch over you,and meet your needs. You only have to trust Me.Although I have a much h bigger task than you,it seems as if you have so much trouble justdoing your simple part. How hard can trust be?
7. SHARE:You were taught to share when you wereonly two years old. When did you forget?That rule still applies. Share with those who areless fortunate than you. Share your joy withthose who need encouragement. Share yourlaughter with those who haven't heard any insuch a long time. Share your tears with thosewho have forgotten how to cry. Share your faithwth those who have none.
8. BE PATIENT:I managed to fix it so in just one lifetimeyou could have so many diverse experiences.You grow from a child to an adult, have children,change jobs many times, learn many trades,travel to so many places, meet thousandsof people, and experience so much. How canyou be so impatient then when it takes Mea little longer than you expect to handlesomething on My to-do-list? Trust in Mytiming, for My timing is perfect. Justbecause I created the entire universe inonly six days, everyone thinks I shouldalways rush, rush, rush.
9. BE KIND:Be kind to others, for I love them justas much as I love you. They may not dresslike you, or talk like you, or live the same wayyou do, but I still love you all.Please tryto get along, for My sake. I created eachof you different in some way. It would betoo boring if you were all identical.Please, know I love each of your differences.
10. LOVE YOURSELF:As much as I love you, how can you notlove yourself? You were created by me forone reason only -- to be loved, and to lovein return. I am a God of Love. Love Me.Love your neighbors. But also love yourself.It makes My heart ache when I see youso angry with yourself when things gowrong. You are very precious to me.Don't ever forget......
The significance of SAI SATHCHARITRA
* This is the first and foremost book based on the life-story of Shri Sai Baba, which was originally composed in Marathi verse form. The writing of the book started in the lifetime of Baba with his blessings.
* The Hindi translation of this book is in simple Hindi language, which can be understood even by a common man.
* The divine truth imparted by this book is even greater than the knowledge contained in the Vedas and Geeta, because all the characters and events in it are real and authentic as also recorded in details by many devotees.
* Because of the expression in simple Hindi it is easy even for every one to comprehend it. Today there are very few people who can understand Sanskrit language properly and absorb the meaning and substance easily.
* The spiritual essence contained in all the religious scriptures like Vedas, Geeta, Yoga Vashisht is found in the life-story of Shri Sainath.
* The concepts on God and spirituality are explained in such a simple yet comprehensive manner in 'Shri Sai Satcharitra' that no additional book, or commentary etc. is required to understand it. It has a natural flow of which the readers starts feeling as if they had been closely associated with its events in their past life.
* The foremost duty of a Sai devotee is therefore to read 'Shri Sai Satcharitra' and absorb it by heart if possible. The more they read this book, the more it will bring them closer to Baba and all their doubts and apprehensions will be cleared.
* It also has been experienced that during crisis if any devotee is searching for an answer, if he randomly opens of 'Shri Sai Satcharitra' praying Baba sincerely and with faith his answer can be found in that open page.Many people have got their desired benefits after reading 'Shri Sai Satcharitra' for a week in a parayana form.Sairam...
* The Hindi translation of this book is in simple Hindi language, which can be understood even by a common man.
* The divine truth imparted by this book is even greater than the knowledge contained in the Vedas and Geeta, because all the characters and events in it are real and authentic as also recorded in details by many devotees.
* Because of the expression in simple Hindi it is easy even for every one to comprehend it. Today there are very few people who can understand Sanskrit language properly and absorb the meaning and substance easily.
* The spiritual essence contained in all the religious scriptures like Vedas, Geeta, Yoga Vashisht is found in the life-story of Shri Sainath.
* The concepts on God and spirituality are explained in such a simple yet comprehensive manner in 'Shri Sai Satcharitra' that no additional book, or commentary etc. is required to understand it. It has a natural flow of which the readers starts feeling as if they had been closely associated with its events in their past life.
* The foremost duty of a Sai devotee is therefore to read 'Shri Sai Satcharitra' and absorb it by heart if possible. The more they read this book, the more it will bring them closer to Baba and all their doubts and apprehensions will be cleared.
* It also has been experienced that during crisis if any devotee is searching for an answer, if he randomly opens of 'Shri Sai Satcharitra' praying Baba sincerely and with faith his answer can be found in that open page.Many people have got their desired benefits after reading 'Shri Sai Satcharitra' for a week in a parayana form.Sairam...
SHRI SATHYA SAI BABA -a short history
SHRI SATHYA SAI BABA -a short history
Sathya Sai Baba was born in Puttaparthi, a small village in South India, on November 23, 1926. As a child, he demonstrated exemplary qualities of compassion, generosity, and wisdom, which clearly distinguished him from the other children of his village. On October 29, 1940, at the age of 14, he declared to his family and to the people of his village that he would henceforth by known as Sai Baba and that his mission was to bring about the spiritual regeneration of humanity by demonstrating and teaching the highest principles of truth, righteous conduct, peace, and divine love.
His mission was further amplified in a letter he wrote to his brother in 1947. I have a task, he said, To foster all mankind and ensure for all of them lives full of bliss. I have a vow: To lead all who stray away from the straight path again into goodness and save them. I am attached to a work that I love: To remove the sufferings of the poor and grant them what they lack. Sai Baba's ashram, built by his devotees close to the village where he was born, was inaugurated on November 23, 1950. It is called Prasanthi Nilayam (the Abode of Divine Peace).
It has been the gathering place of millions of spiritual pilgrims of various faiths from all over the world. Every day, Sai Baba graciously walks among them to guide, comfort, console, and uplift them. The small temple dedicated in 1950 has grown into a spiritual oasis of unprecedented magnitude. The temple and the dharshan area in front of it, which is completely covered by a beautiful roof, together encompass an area that is over 10,000 square yards. During the period 14-23 November 1995, the celebrations of the 70th birthday of Sathya Sai Baba took place in Prasanthi Nilayam. More than one million people, including the President and Prime Minister of India, assembled in Prasanthi Nilayam to pay homage to Sathya Sai Baba during the 70th birthday celebrations.
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Sathya Sai Baba was born in Puttaparthi, a small village in South India, on November 23, 1926. As a child, he demonstrated exemplary qualities of compassion, generosity, and wisdom, which clearly distinguished him from the other children of his village. On October 29, 1940, at the age of 14, he declared to his family and to the people of his village that he would henceforth by known as Sai Baba and that his mission was to bring about the spiritual regeneration of humanity by demonstrating and teaching the highest principles of truth, righteous conduct, peace, and divine love.
His mission was further amplified in a letter he wrote to his brother in 1947. I have a task, he said, To foster all mankind and ensure for all of them lives full of bliss. I have a vow: To lead all who stray away from the straight path again into goodness and save them. I am attached to a work that I love: To remove the sufferings of the poor and grant them what they lack. Sai Baba's ashram, built by his devotees close to the village where he was born, was inaugurated on November 23, 1950. It is called Prasanthi Nilayam (the Abode of Divine Peace).
It has been the gathering place of millions of spiritual pilgrims of various faiths from all over the world. Every day, Sai Baba graciously walks among them to guide, comfort, console, and uplift them. The small temple dedicated in 1950 has grown into a spiritual oasis of unprecedented magnitude. The temple and the dharshan area in front of it, which is completely covered by a beautiful roof, together encompass an area that is over 10,000 square yards. During the period 14-23 November 1995, the celebrations of the 70th birthday of Sathya Sai Baba took place in Prasanthi Nilayam. More than one million people, including the President and Prime Minister of India, assembled in Prasanthi Nilayam to pay homage to Sathya Sai Baba during the 70th birthday celebrations.
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October 01, 2007
Worship schedule Saibaba Temple
Worship schedule Saibaba Temple
Here is the daily program at Sai Temple at Shirdi. The worship schedule at Saibaba temple begins early in the morning that continues till late in night. The daily worship program includes various rituals and rites that go into invoking Saibaba, and the congregation of devotees who seek the blessings of Shri Saibaba. Dwarkamai, Gurusthan and Chavdi get open for the devotees at 4.30am and the Samdhi Mandir opens at 5am. With this temple is ready with prays and other rituals invoking Saibaba of Shirdi. At 9pm Chavadi and Gurusthan close. At 9.45pm the upper part of Dwarkamai closes. And finally at 10.45pm the Samadhi temple is closed till the next day.
4:30: Dwarkamai, Gurusthan, Chavadi open
5:00: Mandir opens, Bhupali, Abhishekam at Gurusthan
5:15: Kakad (morning) Arati, Naivedyam of butter and sugar to Baba in Samadhi Mandir, Oil offered to the lamps in Dwarkamai
5:40: Bhajan in Saibaba Mandir
6:00: Mangal Snaan (washing) of Statue and Samadhi in Samadhi Mandir
7:00: Darshan begins in Samadhi Mandir
9:00: Naivedyam in Samadhi Mandir and Dwarkamai
8:00 -10:30: Satyanarayana Pooja
11:30: Dhuni Pooja with rice and ghee in Dwarkamai
12:00: Mid day Arati
12:30: Naivedyam in Samadhi Mandir, Dwarkamai and Gurusthan
4:00: Pothi (Devotional reading/Study) in Samadhi Mandir Sunset: Dhoop (evening) Arati
6:30: Naivedyam in Samadhi Mandir, Dwarkamai and Gurusthan
8:00 - 9:00: Devotional Songs in Samadhi Mandir and other Cultural Programs (if any)
9:00: Chavadi and Gurusthan close
9:30: In Dwarkamai water is given to Baba, a mosquito net is hung and the hanging lamp is lit
9:45: Dwarkamai (the upper part) closes
10:00: Shej (night) Arati, after this , a shawl is wrapped around the statue in the Samadhi Mandir, a Rudraksha mala is put around baba's neck, Mosquito net is hung, and a glass of water kept there
10:45: Samadhi Mandir closes after night Arati
Here is the daily program at Sai Temple at Shirdi. The worship schedule at Saibaba temple begins early in the morning that continues till late in night. The daily worship program includes various rituals and rites that go into invoking Saibaba, and the congregation of devotees who seek the blessings of Shri Saibaba. Dwarkamai, Gurusthan and Chavdi get open for the devotees at 4.30am and the Samdhi Mandir opens at 5am. With this temple is ready with prays and other rituals invoking Saibaba of Shirdi. At 9pm Chavadi and Gurusthan close. At 9.45pm the upper part of Dwarkamai closes. And finally at 10.45pm the Samadhi temple is closed till the next day.
4:30: Dwarkamai, Gurusthan, Chavadi open
5:00: Mandir opens, Bhupali, Abhishekam at Gurusthan
5:15: Kakad (morning) Arati, Naivedyam of butter and sugar to Baba in Samadhi Mandir, Oil offered to the lamps in Dwarkamai
5:40: Bhajan in Saibaba Mandir
6:00: Mangal Snaan (washing) of Statue and Samadhi in Samadhi Mandir
7:00: Darshan begins in Samadhi Mandir
9:00: Naivedyam in Samadhi Mandir and Dwarkamai
8:00 -10:30: Satyanarayana Pooja
11:30: Dhuni Pooja with rice and ghee in Dwarkamai
12:00: Mid day Arati
12:30: Naivedyam in Samadhi Mandir, Dwarkamai and Gurusthan
4:00: Pothi (Devotional reading/Study) in Samadhi Mandir Sunset: Dhoop (evening) Arati
6:30: Naivedyam in Samadhi Mandir, Dwarkamai and Gurusthan
8:00 - 9:00: Devotional Songs in Samadhi Mandir and other Cultural Programs (if any)
9:00: Chavadi and Gurusthan close
9:30: In Dwarkamai water is given to Baba, a mosquito net is hung and the hanging lamp is lit
9:45: Dwarkamai (the upper part) closes
10:00: Shej (night) Arati, after this , a shawl is wrapped around the statue in the Samadhi Mandir, a Rudraksha mala is put around baba's neck, Mosquito net is hung, and a glass of water kept there
10:45: Samadhi Mandir closes after night Arati
Shirdi Sai Baba Bhajans
Shirdi Sai Baba Bhajans
Sai Baba of Shirdi is among the epoch making spiritual gurus of India, who has a magnetic pull from the devotees haling from across the world. With his amazing miraculous powers Sai Baba has millions of devotees that pray to him for his blessings. There are several sweet and endearing bhajans that sung in praise of Sai Baba. Songs, bhajans, prayers being a melodious way to feel closer to someone, has effected into making of several bhajans that are sung and played all across the world by the Sai Baba devotees.
In fact audio-visual media has played a great role in popularizing such bhajans on Sai Baba of Shirdi. In the year 1977 a movie on Sai Baba was produced named Shirdi Ke Sai Baba. The movie has some great bhajans and religious songs such as "sai baaba bolo dagmag jag yeh dole" and "sainaath tere hazaaron haath sainaath tere hazaaron haath". Indian Television serial producers have also come with serial on the life of Sai Baba with many popular bhajans attracting the devotees in hordes. Sai Baba is the latest serial produced by the veteran Ramanand Sagar capturing the essence of Sai Baba with various melodious bhajans on Sai Baba having earned great popularity among the devotees.
There are many other bhajans that are sung with great religious fervor and devotion. Some of them are as follows: Aali Prasadachi Wat, Akra Vachan, Ananta Tula Re, Aarti Saibaba, Ata Swami, Ghoshna, Gurubrahma Guruvishnu, Hari Om, Jai Jai Sainath, Kadhi Na Ruso, Lopaley, Ovaloo Aarati, Sada Satswarupam, Sai Digambara, Tuj Kay Magu.
Sai Baba of Shirdi is among the epoch making spiritual gurus of India, who has a magnetic pull from the devotees haling from across the world. With his amazing miraculous powers Sai Baba has millions of devotees that pray to him for his blessings. There are several sweet and endearing bhajans that sung in praise of Sai Baba. Songs, bhajans, prayers being a melodious way to feel closer to someone, has effected into making of several bhajans that are sung and played all across the world by the Sai Baba devotees.
In fact audio-visual media has played a great role in popularizing such bhajans on Sai Baba of Shirdi. In the year 1977 a movie on Sai Baba was produced named Shirdi Ke Sai Baba. The movie has some great bhajans and religious songs such as "sai baaba bolo dagmag jag yeh dole" and "sainaath tere hazaaron haath sainaath tere hazaaron haath". Indian Television serial producers have also come with serial on the life of Sai Baba with many popular bhajans attracting the devotees in hordes. Sai Baba is the latest serial produced by the veteran Ramanand Sagar capturing the essence of Sai Baba with various melodious bhajans on Sai Baba having earned great popularity among the devotees.
There are many other bhajans that are sung with great religious fervor and devotion. Some of them are as follows: Aali Prasadachi Wat, Akra Vachan, Ananta Tula Re, Aarti Saibaba, Ata Swami, Ghoshna, Gurubrahma Guruvishnu, Hari Om, Jai Jai Sainath, Kadhi Na Ruso, Lopaley, Ovaloo Aarati, Sada Satswarupam, Sai Digambara, Tuj Kay Magu.
September 30, 2007
Sai Museum Shirdi
Sai Museum Shirdi
Sai Museum in Shirdi is a rich repository of all things associated with Shri Saibaba. Kept under the maintenance of Saibaba Sansthan of Shirdi, the Museum has some of the most intimate and personal belongings of the Spiritual Guru Saibaba. Devotees from across the world visit this Museum that is a part of Dwarkamai.
The Sai Museum has carefully kept many of the things that were close to this charismatic Guru. It has Saibaba's padukas or footwear, which are revered by the Sai devotees. The place also has some of the coins that Saibaba gave to Malsapati, the priest of Khandoba. The museum preserves the two utensils that were used to feed people in hordes. In these utensils one was small and other big. The smaller one was used to provide food for 50 people while the big one was used to serve a group of 100 people.
The sai museum also has a Grinding Mill that was used by Saibaba. This grinding mill has its own significance and is symbolic of the deep-seated philosophy of Saibaba. The Grinding Mill posits the concept of Dharma and Bhakti that must come together for the ultimate salvation. The upper stone symbolized Bhakti and the lower one was representative of Dharma. Deciphering the true essence of life the mill showed that with the faith on Dharma and Bhakti, mankind could achieve the state of Supreme Being.
Articles that were personally used by Saibaba are kept in Samadhi temple. Devotees can witness these articles when in the Samadhi temple. The Sai museum also has the chair that was used by Saibaba regularly. You can also have a look at the cot on which Saibaba's last bathing took place after his demise. There is this earthenware, which was used by Saibaba while begging. The pot in which Saibaba stored water is still here and full with water even today. There is the original chimta carefully preserved in here that Saibaba used while singing.
Sai Museum in Shirdi is a rich repository of all things associated with Shri Saibaba. Kept under the maintenance of Saibaba Sansthan of Shirdi, the Museum has some of the most intimate and personal belongings of the Spiritual Guru Saibaba. Devotees from across the world visit this Museum that is a part of Dwarkamai.
The Sai Museum has carefully kept many of the things that were close to this charismatic Guru. It has Saibaba's padukas or footwear, which are revered by the Sai devotees. The place also has some of the coins that Saibaba gave to Malsapati, the priest of Khandoba. The museum preserves the two utensils that were used to feed people in hordes. In these utensils one was small and other big. The smaller one was used to provide food for 50 people while the big one was used to serve a group of 100 people.
The sai museum also has a Grinding Mill that was used by Saibaba. This grinding mill has its own significance and is symbolic of the deep-seated philosophy of Saibaba. The Grinding Mill posits the concept of Dharma and Bhakti that must come together for the ultimate salvation. The upper stone symbolized Bhakti and the lower one was representative of Dharma. Deciphering the true essence of life the mill showed that with the faith on Dharma and Bhakti, mankind could achieve the state of Supreme Being.
Articles that were personally used by Saibaba are kept in Samadhi temple. Devotees can witness these articles when in the Samadhi temple. The Sai museum also has the chair that was used by Saibaba regularly. You can also have a look at the cot on which Saibaba's last bathing took place after his demise. There is this earthenware, which was used by Saibaba while begging. The pot in which Saibaba stored water is still here and full with water even today. There is the original chimta carefully preserved in here that Saibaba used while singing.
Personal Belonging of Saibaba can be viewed at Shirdi Temple ChulliUsed by Baba for preparing food (prasad) and later distributing to gathering of devotees (Annadan). KolambaA stone pot which Baba used to place collected (Bhiksha). The food placed at an open place near Masjid was eaten by insects, birds and animals like dogs, cats, pigs.The remainder used to be eaten by Baba.
Water-PotUsed for storing water to be drunk by all the thirsty (Pan-Pot) Jata and Sack of WheatJata (Hand mill) a pair of stone crushers used for grinding wheat implying that the seed of Karma when crushed and transformed into floor destroys the consequences of all good and evil deeds and liberates soul from binding of Karma.
Udi Stand and Kathada (railing)At Masjid where Baba used to place his hands and attended visitor artists and give them Prasad (fruits or coins and handful of udi- as the most precious, pure and powerful substance in the universe from all sorts of contamination by evil or malignancy. Baba’s bathing stoneOn this stone Baba used to take bath which was executed by devotees.
Udi stone and Ota (platform)For burning essence sticks or udi (Loban) sticks whose fragrance was pleasant For creating a purified scented atmosphere. Baba used to sit on the platform on which udi stand was fixed. Satka (stick)The thick stick used by Baba to drive away evil for protecting his devotees facing calamities. Two copper potsUsed by Baba to cook khichadi or sweet pulav as his Prasad (Annadan)
Water-PotUsed for storing water to be drunk by all the thirsty (Pan-Pot) Jata and Sack of WheatJata (Hand mill) a pair of stone crushers used for grinding wheat implying that the seed of Karma when crushed and transformed into floor destroys the consequences of all good and evil deeds and liberates soul from binding of Karma.
Udi Stand and Kathada (railing)At Masjid where Baba used to place his hands and attended visitor artists and give them Prasad (fruits or coins and handful of udi- as the most precious, pure and powerful substance in the universe from all sorts of contamination by evil or malignancy. Baba’s bathing stoneOn this stone Baba used to take bath which was executed by devotees.
Udi stone and Ota (platform)For burning essence sticks or udi (Loban) sticks whose fragrance was pleasant For creating a purified scented atmosphere. Baba used to sit on the platform on which udi stand was fixed. Satka (stick)The thick stick used by Baba to drive away evil for protecting his devotees facing calamities. Two copper potsUsed by Baba to cook khichadi or sweet pulav as his Prasad (Annadan)
Kalki Avatar
Kalki Avatar
- the PredictionJust before the beginning of the current age in which we are living (known in the East as the Kali or Iron age), the sage Markandeya recorded a conversation he had with God Vishnu (the embodiment of the preserver aspect of the trinity). In a passage in the Mahabharata text, it is recorded that Vishnu spoke of a time during the darkest period of the Kali Age when human values would deteriorate, violence and injustice would be widespread, falsehood would triumph over truth, oppression and crime would be prevalent. Vishnu told how he would take a human birth in order to intervene and set the world on a new course. Here is the text of that statement.
When evil is rampant upon this earth, I will take birth in the family of a virtuous man, and assume a human body to restore tranquility by the extermination of all evils. For the preservation of rectitude and morality, I will assume an inconceivable human form when the season for action comes.
In the Kali Age of sin I will assume an Avatar form that is dark in color. I will be born in a family in south India. This Avatar will possess great energy, great intelligence and great powers. Material objects needed for this Avatar's mission will be at his disposal as soon as He will think of them. He will be victorious with the strength of virtue. He will restore order and peace in the world. This Avatar will inaugurate a new era of truth, and will be surrounded by spiritual people. He will roam over the earth adored by the spiritual people.
The people of the earth will imitate this Avatar's conduct, and there will be prosperity and peace. Men will once more betake themselves to the practice of religious rites. Educational centers for the cultivation of Brahmic lore, and temples, will reappear again everywhere. Ashrams will be filled with men of truth. Rulers of the earth will govern their kingdoms virtuously. The Avatar will have an illustrious reputation.
The Avatar mentioned in this text is referred to as the Kalki Avatar. The advent of this Avatar has been known of and predicted for thousands of years in various holy books and obscure texts including the Book of Revelations, Nostradamus in his book Centuries, The Ocean of Light (an ancient Persian manuscript of the revelations of Prophet Mohammed),and the Shuka Naadi Granthi - containing detailed prophecies of the Kalki Avatar written on hundreds of palm leaf manuscripts by Sage Shuka over 5000 years ago. The time of great evil mentioned in the prophecies corresponds to the Twentieth Century with its World Wars, regimes of mad dictators and authoritarian rulers, nuclear weapons, famines, diseases, pollution, crime, violence, catastrophes, and worldwide decline of morality
Mystery of the Avatar
The Western mind is capable of believing in Jesus as the Son of God, at least on the part of some of the population, but seems unable or unwilling to grasp the concept of the Avatar as an incarnation of God. By contrast, the average Indian is aware of historical Divine personalities and Eastern literature is full of descriptions of the various Avatars. The Bhagavata text is precisely about the various Descents of the Divine on Earth.
Millions of people around the world accept Sathya Sai Baba as the Avatar of this age. How do we know that Sathya Sai Baba is truly an Avatar? This question must be answered by each person individually. Skepticism is natural and must be overcome by evidence and intuition. The important thing is to make a proper investigation. Sai Baba himself says:
No one can understand my Mystery. The best you can do is to get immersed in it. It is no use your arguing about pros and cons; dive and know the depth; eat and know the taste. You must dive deep into the sea to get the pearls. What good is it to dabble among the waves near the shore, and swear that the sea has no pearls in it and that all tales about them are false? So also if you must realise the full fruit of this Avathar, dive deep and get immersed in Sai Baba. Half-heartedness, hesitation, doubt, cynicism, listening to tales, all are of no avail. Concentrated complete faith - that alone can bring victory.
In truth you cannot understand the nature of My Reality, either today, or even after a thousand years of steady austerity or ardent inquiry, even if all mankind joins in that effort. But, in a short time, you will become cognizant of the Bliss showered by the Divine Principle which has taken upon itself this sacred body and this sacred Name. Your good fortune, which will provide you this chance, is greater than that which was available for anchorites, monks, sages, saints, and even personalities embodying facets of Divine Glory. Do not allow doubt to distract you; if only you will install in the altar of your heart steady faith in My Divinity, you can win a vision of My Reality.
The Divine in Human FormWhen Krishna lived on the Earth, few were aware of his divinity although he successfully accomplished his mission of ridding the earth of many powerful and evil personalities. Shirdi Sai Baba was an incarnation of God Shiva but most regarded him as a very great saint. Only a few of his closest devotees knew him to be an incarnation. It is difficult to grasp the implications of the Divine in human form. If we accept the Advaitha philosophy that there is One only without a second; nothing but God throughout the manifested universe and beyond, then logically we are in God, God is in us, we ARE God.
The Atma within us - our innermost awareness is the Eternal Witness, a spark of the Eternal Flame. God enjoys the play of this universe by sporting inside the various manifested forms as the Atmic awareness of each. All this apparent diversity is the only the illusion of Maya - the formless taking on form, the Eternal manifesting in time and space and then indwelling each form as the Atmic spark within. Thus He sees all, knows all, is all. Really the form of the Avatar is like a focal point wherein this colossal Divine force can contact the human in the tiny knot of energy that is our Earth, on the fleeting time scale that is a human lifetime. But the Avatar is in no way limited by the constriction of bodily confinement because He is one with the source of all. The Avatar takes the human form and behaves in a human way so that humanity can feel kinship with the divinity.
At the same time he rises to godly heights so that mankind also can aspire to reach God. People could not stand the Lord in super-human form. ... If the Lord came in all His majesty people would be afraid and would have no opportunity to know and love him. It is only when the Lord comes in a human body that people are able to approach him and learn to love him and know him even a little bit. But one should not make the mistake of thinking that is all there is. ...
For instance, the airplane flying high in the sky descends to the airport. But one should not make the mistake of thinking that the plane is a ground machine because they see it on the ground. In like fashion, although the Lord has made a landing here on earth, so to speak, He is not limited to His human form. I am new and ever ancient. I come always for the restoration of Dharma (righteousness), for tending the virtuous and ensuring them conditions congenial for progress, and for educating the "blind" who miss the way and wander into the wilderness. Some doubters might ask, can Parabrahman assume human form? Well, man can derive joy only through the human frame; he can receive instruction, inspiration, illumination only through human language and human communication.
The Divine Lives in the Hearts of AllThe Avatar appears to be human and we are misled into thinking of him in these terms but the Avatar himself warns us against this error. Sathya Sai Baba once responded to a devotee who asked when he should return for another visit: "First understand that you do not need to come back to see this little body", he said pointing to himself. Then he added - "Find me in your heart". In his previous embodiment as Shirdi Sai Baba (1835 - 1918) he made a similar statement to his devotees: "Though, I am here bodily, still I know what you do; beyond the seven seas. Go wherever you will, over the wide world, I am with you. My abode is in your heart and I am within you. Always worship Me, Who is seated in your heart, as well as in the hearts of all beings." Shirdi Sai Baba Sathya Sai Baba, who is Shirdi Sai Baba come again, echoes this thought in many of his statements: You may be seeing me today for the first time, but you are all old acquaintances for Me. I know you through and through. My task is the spiritual regeneration of Humanity through Truth and Love. If you approach one step nearer to me, I shall advance three steps towards you. Wherever you walk, I am there. Whomsoever you contact, I am in that person. I am in each. From each, I will respond. You can see Me in one place and miss Me in another. You cannot escape Me or do anything in secret.
Reason for the Divine's Descent into MatterIn past ages, when the power of evil reached a certain stage, the Divine descended into form to suppress the evil and to foster the good. In the Kali age in which we are living, evil has reached new depths. Of all the various ages - each with its own characteristics, the Kali age is the age of the deepest descent into matter and form, away from spirit. We have passed through the lowest point of the pendulum, the dark times of this 20th century and are now beginning the upward climb. The appearance of the Avatar coincides with the darkest hour of the Kali Yuga.
People tell me that mankind is on the brink of destruction, that the forces of hypocrisy and hate are fast prevailing on all continents, and that anxiety and fear are stalking the streets of every city and village in the world; there is no need to tell me this, for I have come precisely for this reason. When the world is on the verge of chaos, the Avatar comes to still the storm raging in the hearts of men. Prasanthi, the higher Peace, will be established soon; the demonic deviations from the straight Divine Path will be corrected. Dharma will be revived and re-vitalised in every human community.
God incarnates for the revival of Dharma (Righteousness) which includes morality, truth, virtue, love and a host of other qualities that uphold the communities of man as well as the individual. The other purposes usually given - serving the devoted, destroying the wicked, re-establishing the sacred tradition - these are all secondary. For, he who is righteous will be guarded from harm, by righteousness itself; he who is unrighteous will fall into disaster through the evil that he perpetrates. The one task includes all else. For the protection of the virtuous, for the destruction of evil-doers and for establishing righteousness on a firm footing, I incarnate from age to age. Whenever asanthi, or disharmony, overwhelms the world, the Lord will incarnate in human form to establish the modes of earning prasanthi, or peace, and to re-educate the human community in the paths of peace.
Mission of the AvatarThe Avatar comes to transform humanity but this must take place through the transformation of individuals making up humanity. To raise bread we mix a pinch of yeast into the dough and the action of the yeast spreads throughout the mix, eventually leavening the entire loaf. So the Avatar works through individuals, transforming them into the divinity they essentially are. The light from the many individuals gradually dispells the darkness of ignorance, impacting all of humanity.
Through interviews with devotees who come to see him Sai Baba reveals that he knows intimate details of their lives including physical problems and issues dominating their lives, sometimes even events they themselves have long forgotten. Though he left school at the age of fourteen saying "My devotees are calling me" and never read a book, he has been known to speak to people from all over the world using words from their own language. Though he never read the Indian classics he liberally sprinkles appropriate stories from them in his talks. He quotes long passages in the ancient mother language Sanskrit, and assists Brahmic priests in correctly carrying out elaborate Vedic rituals. He tells of undocumented events and conversations in the lives of sages, holy persons, and historic persons as if he were there at the time of their happening.
To all who come to him he makes them feel as if he were their own. He constantly exudes bliss and love and all who come to him regard him as they would a loving parent. Sai Baba never appears rushed or hurried and yet he accomplishes more than ten or even a hundred humans ever could. He is in constant motion from early morning until night greeting visitors, going over plans, giving darshan (sight of a holy person) and interviews, taking letters, attending bhajans (religious singing), taking part in and planning ceremonial events. He dedicates his entire life to his devotees and his mission with absolutely no attachment to possessions, personal time, or ordinary human pursuits.
My work is ceaseless and so your work, too, is without end. Know that I am within you and without you. There is no difference. Rid yourselves of petty matters for ever more. You are now ME and I am now THEE. There is no difference. My Darshan will pour forth from ME to and through you. You may be unaware of this constant action. Be ever pure in heart and soul, and mankind in your lifetime will benefit from your unique qualities. This is a great chance. Be confident that you will all be liberated. Know that you are saved. Many hesitate to believe that things will improve, that life will be happy for all and full of joy, and that the golden age will recur.
Let me assure you that this dharmaswarupa, that this divine body, has not come in vain. It will succeed in averting the crisis that has come upon humanity. In my present Avatar, I have come armed with the fullness of the power of formless God to correct mankind, raise human consciousness and put people back on the right path of truth, righteousness, peace and love to divinity. In this avathar [Divine Incarnation], the wicked will not be destroyed; they will be corrected and reformed and educated and led back to the path from which they have strayed.
- the PredictionJust before the beginning of the current age in which we are living (known in the East as the Kali or Iron age), the sage Markandeya recorded a conversation he had with God Vishnu (the embodiment of the preserver aspect of the trinity). In a passage in the Mahabharata text, it is recorded that Vishnu spoke of a time during the darkest period of the Kali Age when human values would deteriorate, violence and injustice would be widespread, falsehood would triumph over truth, oppression and crime would be prevalent. Vishnu told how he would take a human birth in order to intervene and set the world on a new course. Here is the text of that statement.
When evil is rampant upon this earth, I will take birth in the family of a virtuous man, and assume a human body to restore tranquility by the extermination of all evils. For the preservation of rectitude and morality, I will assume an inconceivable human form when the season for action comes.
In the Kali Age of sin I will assume an Avatar form that is dark in color. I will be born in a family in south India. This Avatar will possess great energy, great intelligence and great powers. Material objects needed for this Avatar's mission will be at his disposal as soon as He will think of them. He will be victorious with the strength of virtue. He will restore order and peace in the world. This Avatar will inaugurate a new era of truth, and will be surrounded by spiritual people. He will roam over the earth adored by the spiritual people.
The people of the earth will imitate this Avatar's conduct, and there will be prosperity and peace. Men will once more betake themselves to the practice of religious rites. Educational centers for the cultivation of Brahmic lore, and temples, will reappear again everywhere. Ashrams will be filled with men of truth. Rulers of the earth will govern their kingdoms virtuously. The Avatar will have an illustrious reputation.
The Avatar mentioned in this text is referred to as the Kalki Avatar. The advent of this Avatar has been known of and predicted for thousands of years in various holy books and obscure texts including the Book of Revelations, Nostradamus in his book Centuries, The Ocean of Light (an ancient Persian manuscript of the revelations of Prophet Mohammed),and the Shuka Naadi Granthi - containing detailed prophecies of the Kalki Avatar written on hundreds of palm leaf manuscripts by Sage Shuka over 5000 years ago. The time of great evil mentioned in the prophecies corresponds to the Twentieth Century with its World Wars, regimes of mad dictators and authoritarian rulers, nuclear weapons, famines, diseases, pollution, crime, violence, catastrophes, and worldwide decline of morality
Mystery of the Avatar
The Western mind is capable of believing in Jesus as the Son of God, at least on the part of some of the population, but seems unable or unwilling to grasp the concept of the Avatar as an incarnation of God. By contrast, the average Indian is aware of historical Divine personalities and Eastern literature is full of descriptions of the various Avatars. The Bhagavata text is precisely about the various Descents of the Divine on Earth.
Millions of people around the world accept Sathya Sai Baba as the Avatar of this age. How do we know that Sathya Sai Baba is truly an Avatar? This question must be answered by each person individually. Skepticism is natural and must be overcome by evidence and intuition. The important thing is to make a proper investigation. Sai Baba himself says:
No one can understand my Mystery. The best you can do is to get immersed in it. It is no use your arguing about pros and cons; dive and know the depth; eat and know the taste. You must dive deep into the sea to get the pearls. What good is it to dabble among the waves near the shore, and swear that the sea has no pearls in it and that all tales about them are false? So also if you must realise the full fruit of this Avathar, dive deep and get immersed in Sai Baba. Half-heartedness, hesitation, doubt, cynicism, listening to tales, all are of no avail. Concentrated complete faith - that alone can bring victory.
In truth you cannot understand the nature of My Reality, either today, or even after a thousand years of steady austerity or ardent inquiry, even if all mankind joins in that effort. But, in a short time, you will become cognizant of the Bliss showered by the Divine Principle which has taken upon itself this sacred body and this sacred Name. Your good fortune, which will provide you this chance, is greater than that which was available for anchorites, monks, sages, saints, and even personalities embodying facets of Divine Glory. Do not allow doubt to distract you; if only you will install in the altar of your heart steady faith in My Divinity, you can win a vision of My Reality.
The Divine in Human FormWhen Krishna lived on the Earth, few were aware of his divinity although he successfully accomplished his mission of ridding the earth of many powerful and evil personalities. Shirdi Sai Baba was an incarnation of God Shiva but most regarded him as a very great saint. Only a few of his closest devotees knew him to be an incarnation. It is difficult to grasp the implications of the Divine in human form. If we accept the Advaitha philosophy that there is One only without a second; nothing but God throughout the manifested universe and beyond, then logically we are in God, God is in us, we ARE God.
The Atma within us - our innermost awareness is the Eternal Witness, a spark of the Eternal Flame. God enjoys the play of this universe by sporting inside the various manifested forms as the Atmic awareness of each. All this apparent diversity is the only the illusion of Maya - the formless taking on form, the Eternal manifesting in time and space and then indwelling each form as the Atmic spark within. Thus He sees all, knows all, is all. Really the form of the Avatar is like a focal point wherein this colossal Divine force can contact the human in the tiny knot of energy that is our Earth, on the fleeting time scale that is a human lifetime. But the Avatar is in no way limited by the constriction of bodily confinement because He is one with the source of all. The Avatar takes the human form and behaves in a human way so that humanity can feel kinship with the divinity.
At the same time he rises to godly heights so that mankind also can aspire to reach God. People could not stand the Lord in super-human form. ... If the Lord came in all His majesty people would be afraid and would have no opportunity to know and love him. It is only when the Lord comes in a human body that people are able to approach him and learn to love him and know him even a little bit. But one should not make the mistake of thinking that is all there is. ...
For instance, the airplane flying high in the sky descends to the airport. But one should not make the mistake of thinking that the plane is a ground machine because they see it on the ground. In like fashion, although the Lord has made a landing here on earth, so to speak, He is not limited to His human form. I am new and ever ancient. I come always for the restoration of Dharma (righteousness), for tending the virtuous and ensuring them conditions congenial for progress, and for educating the "blind" who miss the way and wander into the wilderness. Some doubters might ask, can Parabrahman assume human form? Well, man can derive joy only through the human frame; he can receive instruction, inspiration, illumination only through human language and human communication.
The Divine Lives in the Hearts of AllThe Avatar appears to be human and we are misled into thinking of him in these terms but the Avatar himself warns us against this error. Sathya Sai Baba once responded to a devotee who asked when he should return for another visit: "First understand that you do not need to come back to see this little body", he said pointing to himself. Then he added - "Find me in your heart". In his previous embodiment as Shirdi Sai Baba (1835 - 1918) he made a similar statement to his devotees: "Though, I am here bodily, still I know what you do; beyond the seven seas. Go wherever you will, over the wide world, I am with you. My abode is in your heart and I am within you. Always worship Me, Who is seated in your heart, as well as in the hearts of all beings." Shirdi Sai Baba Sathya Sai Baba, who is Shirdi Sai Baba come again, echoes this thought in many of his statements: You may be seeing me today for the first time, but you are all old acquaintances for Me. I know you through and through. My task is the spiritual regeneration of Humanity through Truth and Love. If you approach one step nearer to me, I shall advance three steps towards you. Wherever you walk, I am there. Whomsoever you contact, I am in that person. I am in each. From each, I will respond. You can see Me in one place and miss Me in another. You cannot escape Me or do anything in secret.
Reason for the Divine's Descent into MatterIn past ages, when the power of evil reached a certain stage, the Divine descended into form to suppress the evil and to foster the good. In the Kali age in which we are living, evil has reached new depths. Of all the various ages - each with its own characteristics, the Kali age is the age of the deepest descent into matter and form, away from spirit. We have passed through the lowest point of the pendulum, the dark times of this 20th century and are now beginning the upward climb. The appearance of the Avatar coincides with the darkest hour of the Kali Yuga.
People tell me that mankind is on the brink of destruction, that the forces of hypocrisy and hate are fast prevailing on all continents, and that anxiety and fear are stalking the streets of every city and village in the world; there is no need to tell me this, for I have come precisely for this reason. When the world is on the verge of chaos, the Avatar comes to still the storm raging in the hearts of men. Prasanthi, the higher Peace, will be established soon; the demonic deviations from the straight Divine Path will be corrected. Dharma will be revived and re-vitalised in every human community.
God incarnates for the revival of Dharma (Righteousness) which includes morality, truth, virtue, love and a host of other qualities that uphold the communities of man as well as the individual. The other purposes usually given - serving the devoted, destroying the wicked, re-establishing the sacred tradition - these are all secondary. For, he who is righteous will be guarded from harm, by righteousness itself; he who is unrighteous will fall into disaster through the evil that he perpetrates. The one task includes all else. For the protection of the virtuous, for the destruction of evil-doers and for establishing righteousness on a firm footing, I incarnate from age to age. Whenever asanthi, or disharmony, overwhelms the world, the Lord will incarnate in human form to establish the modes of earning prasanthi, or peace, and to re-educate the human community in the paths of peace.
Mission of the AvatarThe Avatar comes to transform humanity but this must take place through the transformation of individuals making up humanity. To raise bread we mix a pinch of yeast into the dough and the action of the yeast spreads throughout the mix, eventually leavening the entire loaf. So the Avatar works through individuals, transforming them into the divinity they essentially are. The light from the many individuals gradually dispells the darkness of ignorance, impacting all of humanity.
Through interviews with devotees who come to see him Sai Baba reveals that he knows intimate details of their lives including physical problems and issues dominating their lives, sometimes even events they themselves have long forgotten. Though he left school at the age of fourteen saying "My devotees are calling me" and never read a book, he has been known to speak to people from all over the world using words from their own language. Though he never read the Indian classics he liberally sprinkles appropriate stories from them in his talks. He quotes long passages in the ancient mother language Sanskrit, and assists Brahmic priests in correctly carrying out elaborate Vedic rituals. He tells of undocumented events and conversations in the lives of sages, holy persons, and historic persons as if he were there at the time of their happening.
To all who come to him he makes them feel as if he were their own. He constantly exudes bliss and love and all who come to him regard him as they would a loving parent. Sai Baba never appears rushed or hurried and yet he accomplishes more than ten or even a hundred humans ever could. He is in constant motion from early morning until night greeting visitors, going over plans, giving darshan (sight of a holy person) and interviews, taking letters, attending bhajans (religious singing), taking part in and planning ceremonial events. He dedicates his entire life to his devotees and his mission with absolutely no attachment to possessions, personal time, or ordinary human pursuits.
My work is ceaseless and so your work, too, is without end. Know that I am within you and without you. There is no difference. Rid yourselves of petty matters for ever more. You are now ME and I am now THEE. There is no difference. My Darshan will pour forth from ME to and through you. You may be unaware of this constant action. Be ever pure in heart and soul, and mankind in your lifetime will benefit from your unique qualities. This is a great chance. Be confident that you will all be liberated. Know that you are saved. Many hesitate to believe that things will improve, that life will be happy for all and full of joy, and that the golden age will recur.
Let me assure you that this dharmaswarupa, that this divine body, has not come in vain. It will succeed in averting the crisis that has come upon humanity. In my present Avatar, I have come armed with the fullness of the power of formless God to correct mankind, raise human consciousness and put people back on the right path of truth, righteousness, peace and love to divinity. In this avathar [Divine Incarnation], the wicked will not be destroyed; they will be corrected and reformed and educated and led back to the path from which they have strayed.
September 28, 2007
Shirdi - Sai BabaSamadhi Mandir
Shirdi - Sai BabaSamadhi Mandir :
The Mandir is built with stones and Baba's Samadhi is built with white marble stones. A railing is built in marble around the Samadhi and is full of ornamental decorations. In front of the Samadhi are two silver pillars full of decorative designs. Just behind the Samadhi is Sai Baba's marvelous statue made of Italian marble which shows him seated on a throne. This idol was made by late Balaji Vasant.
This statue was installed on 7th October 1954. Above the statue is an open, silver umbrella. The front of the Mandir has an assembly hall where about 600 devotees can be accomadated. Here is the show-case where various things handled by Baba are kept. On the first floor of the Mandir are pictures depicting the life of Baba.
The routine of the temple starts at 5 o'clock in the morning with Bhoopali, a morning song, and closes at 10 o'clock in the night after Shejarati is sung. Only on three occasions the temple is kept open overnight .ie. on Gurupoornima, Dassera, and Ramnavami. Every Thursday and on each fesitival, a Palakhi with Baba's photo is taken out from the temple.
Dwarkama
Shri Sai Baba came to Shridhi with a marriage procession. He stayed at Dwarkamai till the very end of his life. Dwarkamai is situated on the right side of the entrance of Samadhi Mandir. Here he solved problems of the people, cured their sickness and worries. Before Baba's arrival in Shridhi, Dwarkamai was an old mosque in a dilapidated condition. Baba turned it into Dwarkamai and proved that God is one.
The first level of Dwarkamai has a portrait of Baba and a big stone on which Baba used to sit. This level has two rooms. One contains the chariot and the second a palkhi. Just in front of the room where the chariot is kept is a small temple. A saffron flag flies over it. The second level of Dwarkamai has a square stool made of stone, which Baba used for taking a bath. The main attraction of this place is the oil painting of Shri Sai Baba sitting in a carved wooden shrine. This level also has the grinding stone and the wooden vessel called Kolamba in which Baba used to keep the Bhiksha brought from the village.
Gurusthan
Sai Baba first came to Shridhi in the form of Bal Yogi - a child ascetic. He was first spotted seated under a Neem tree. This place came to be known as Gurusthan. The renovation of Gurusthan was made on 30th September, 1941. The present temple was built after this period. There is a small shrine in Gurusthan. On a elevated platform of this shrine a big portrait of Baba is placed. On the side is a marble statue of Baba. In front of the portrait is a Shivling and the Nandi. Photos of twelve Jyotirlingas are kept in the temple. The branches of the Neem tree have come out through the roof of the temple.
At a short distance lies Baba's CHAVADI. Baba used to sleep here every alternate day. The Chavadi is divided into two parts. One part of the Chavadi has a large portrait of Baba along with a wooden bed and a white chair belonging to him. There is a cottage of Abdul Baba, an ardent devotee of Shri Sai Baba, in front of the Chavadi. The Lendi Baug was looked after by Abdul Baba. There are photos and various things which were handled by Sai Baba and Abdul Baba in the cottage.There is a Maruti Mandir located at some distance from the cottage of Abdul Baba. This mandir was visited by Baba for the sat-sang with Devidas, a Balyogi, who lived at the Mandir ten to twelve years before Baba arrived. There are also temples of village deities named Shani, Ganapati, and Shankar to be visited.
Lendi Baug :
At some distance from Gurusthan there is the Lendi Baug. This Baug was made and watered daily by Baba himself. It got its name from a Nalla (a drain) which used to previously flow there. Baba used to come here every morning and afternoon and take rest under a Neem tree. Baba dug a pit, 2 feet deep, under the Neem tree and kept a Deep lit in that pit. One octangular Deepgriha called Nanda Deep has been built in marble stone in memory of this place.
It constantly burns in a glass box. On one side of the Deepgriha is a Peepal tree and on the other side is a Neem tree. Some distance away is a Datta Mandir below an Audumbar tree. In the Mandir there is a statue of Datta built in marble stone. The statue of Datta was installed on 6th December, 1976. Just behind the Datta Mandir is a Samadhi of the horse, Shyamsundar which belonged to Baba and which used to bow to him. Lendi Baug also has a well dug by Baba with the cooperation of his devotees. At the entrance of the Baug are the Samadhi's of ardent Sai devotees Tatya Kote Patil, Bhau Maharaj Kumbhar, Nanavalli and Abdul Baba.
Khandoba Mandir
This temple is situated on the main road. In front of this temple Baba was welcomed by Poojari Mhalsapati, of this temple, saying "Aao Sai", when Baba stepped in Shridi. In this temple there are icons of Khandoba, Banai and Mhalsai. How to get there Shirdi is located approximately 296 Kilometers from Mumbai (Bombay) City in India.
BY Rail:
The nearest railway station is Kopargaon 15 kilometers on Manmad-Daund section of Central Railways.One could take a Central Railway train from Mumbai (Bombay) V.T. station to Manmad station and then take a bus to Shirdi. State transport buses are available from Manmad to Shirdi. By Road :Well connected to Mumbai, Nasik. By Air : Programmes and Their Timeings : Kakad Arati 5:15 a.m. Holy Bath of Shri Sai Baba 6:00 a.m. Darshan Begins 7:00 a.m. Satyanarayana Pooja 9:00 a.m. Abhishek 9:00 a.m. Noon Arati 12:00 Noon Pravachan or Pujan 4:00 p.m. Dhuparati Sunset Bhajan, Keertan, Vocal Music, etc 9:00 p.m. Shejarati 10:00 p.m Important instructions to devotees arriving in Shirdi For proper guidance and assistance to the devotees, Reception centers have been opened opposite the S.T. Bus stand.
On arrival to Shirdi, devotees should immediately get in touch with the above mention Reception centers of the Sansthan and should thereafter proceed to the Enquiry Office for booking their accommodation which is made available after registration of name and other particulars. Occupied room(s) should be locked before going out. If the accommodation provided is in the common hall, luggage should always be left in charge of a member of the party to safeguard it from anti-social elements.A locker is available at nominal charge and against a deposit, which may be booked at the enquiry office, and used for keeping luggage or any other valuables.
Care should be taken not to leave any belongings behind in the toilets and the bathrooms. As the Samadhi Mandir is over-crowded at the time of Arati, devotees should safeguard their ornaments and purses from pick-pockets and mind their children. Devotees should note that all religious functions and Poojas in the Sansthan premises are to be arranged and performed through the office of the Sansthan. Necessary payments for these are to be made at the office against a receipt. Boxes have been provided by the Sansthan in the Mandir itself to receive the devotees' offerings by way of Dakshina and Hundis. Offering to Shri Sai Baba in cash or kind should always be made at the office against a receipt. Devotees should bear in mind that Baba left no heirs or disciples and should guard themselves against such deception practiced by impostors.
As all the necessary assistance and guidance is readily available to the devotees at the Reception center of the Sansthan, assistance from unauthorized guides at the S.T. stand, if taken by the devotees, will be at their own risk. Devotees are warned against practitioners of black magic professing allegiance to Shri Sai Baba, and also against those circulating chain-letters, asking the receiver to send a certain number of copies of the letter to his friends. Literature about Shri Sai Baba containing authentic information has been published by the Sansthan and is readily available at book shops near the Samadhi Mandir.
A complaint/suggestion book is always kept in the office for the use by the devotees, in which they are requested to write clearly their complaints/suggestions along with their full name(s) and addresses. The Sansthan authorities take due note of such complaints/suggestions. Donations should always be sent by Money Orders, Postal Orders, Crossed and A/c. Payee Cheques or Drafts to ensure safe delivery of the same.
Do not send cash or currency notes in postal envelopes. As the various dealers and vendors of Pooja articles are not connected with the Sansthan, devotees should first fix the price before buying these articles to avoid any trouble thereafter. All donations for oil for the Nanda-deep and for firewood for Dhuni in the Dwarkamai are to be given in the Accounts office only. Further details regarding these can be obtained from the Temple-in-charge. Devotees desirous of feeding the poor can arrange to do so against cash payment to be made to the Prasadalaya itself or the account office. Coupons are not accepted for this purpose. Devotees desirous of distributing alms to beggars can do so only in the beggars' shed, near Prasadalaya with the help of the Security officer.
Devotees making correspondence should give their complete and correct addresses. Devotees are requested to avail of the facilities at the Tea canteen and Prasadalaya run by the Sansthan where tea and meals are served at subsidized rates. Medical facilities are available at the well-equipped Sainath Hospital run by the Shirdi Sansthan. The Sansthan has not appointed any representative for the purpose of collecting donations in cash or otherwise. Devotees are informed that no donations either in cash or otherwise should be given to anybody personally. This is to avoid deceit as well as to prevent devotees from being cheated by unscrupulous elements. Source : Publications of the Shri Sai Baba Sansthan, Shirdi .
The Mandir is built with stones and Baba's Samadhi is built with white marble stones. A railing is built in marble around the Samadhi and is full of ornamental decorations. In front of the Samadhi are two silver pillars full of decorative designs. Just behind the Samadhi is Sai Baba's marvelous statue made of Italian marble which shows him seated on a throne. This idol was made by late Balaji Vasant.
This statue was installed on 7th October 1954. Above the statue is an open, silver umbrella. The front of the Mandir has an assembly hall where about 600 devotees can be accomadated. Here is the show-case where various things handled by Baba are kept. On the first floor of the Mandir are pictures depicting the life of Baba.
The routine of the temple starts at 5 o'clock in the morning with Bhoopali, a morning song, and closes at 10 o'clock in the night after Shejarati is sung. Only on three occasions the temple is kept open overnight .ie. on Gurupoornima, Dassera, and Ramnavami. Every Thursday and on each fesitival, a Palakhi with Baba's photo is taken out from the temple.
Dwarkama
Shri Sai Baba came to Shridhi with a marriage procession. He stayed at Dwarkamai till the very end of his life. Dwarkamai is situated on the right side of the entrance of Samadhi Mandir. Here he solved problems of the people, cured their sickness and worries. Before Baba's arrival in Shridhi, Dwarkamai was an old mosque in a dilapidated condition. Baba turned it into Dwarkamai and proved that God is one.
The first level of Dwarkamai has a portrait of Baba and a big stone on which Baba used to sit. This level has two rooms. One contains the chariot and the second a palkhi. Just in front of the room where the chariot is kept is a small temple. A saffron flag flies over it. The second level of Dwarkamai has a square stool made of stone, which Baba used for taking a bath. The main attraction of this place is the oil painting of Shri Sai Baba sitting in a carved wooden shrine. This level also has the grinding stone and the wooden vessel called Kolamba in which Baba used to keep the Bhiksha brought from the village.
Gurusthan
Sai Baba first came to Shridhi in the form of Bal Yogi - a child ascetic. He was first spotted seated under a Neem tree. This place came to be known as Gurusthan. The renovation of Gurusthan was made on 30th September, 1941. The present temple was built after this period. There is a small shrine in Gurusthan. On a elevated platform of this shrine a big portrait of Baba is placed. On the side is a marble statue of Baba. In front of the portrait is a Shivling and the Nandi. Photos of twelve Jyotirlingas are kept in the temple. The branches of the Neem tree have come out through the roof of the temple.
At a short distance lies Baba's CHAVADI. Baba used to sleep here every alternate day. The Chavadi is divided into two parts. One part of the Chavadi has a large portrait of Baba along with a wooden bed and a white chair belonging to him. There is a cottage of Abdul Baba, an ardent devotee of Shri Sai Baba, in front of the Chavadi. The Lendi Baug was looked after by Abdul Baba. There are photos and various things which were handled by Sai Baba and Abdul Baba in the cottage.There is a Maruti Mandir located at some distance from the cottage of Abdul Baba. This mandir was visited by Baba for the sat-sang with Devidas, a Balyogi, who lived at the Mandir ten to twelve years before Baba arrived. There are also temples of village deities named Shani, Ganapati, and Shankar to be visited.
Lendi Baug :
At some distance from Gurusthan there is the Lendi Baug. This Baug was made and watered daily by Baba himself. It got its name from a Nalla (a drain) which used to previously flow there. Baba used to come here every morning and afternoon and take rest under a Neem tree. Baba dug a pit, 2 feet deep, under the Neem tree and kept a Deep lit in that pit. One octangular Deepgriha called Nanda Deep has been built in marble stone in memory of this place.
It constantly burns in a glass box. On one side of the Deepgriha is a Peepal tree and on the other side is a Neem tree. Some distance away is a Datta Mandir below an Audumbar tree. In the Mandir there is a statue of Datta built in marble stone. The statue of Datta was installed on 6th December, 1976. Just behind the Datta Mandir is a Samadhi of the horse, Shyamsundar which belonged to Baba and which used to bow to him. Lendi Baug also has a well dug by Baba with the cooperation of his devotees. At the entrance of the Baug are the Samadhi's of ardent Sai devotees Tatya Kote Patil, Bhau Maharaj Kumbhar, Nanavalli and Abdul Baba.
Khandoba Mandir
This temple is situated on the main road. In front of this temple Baba was welcomed by Poojari Mhalsapati, of this temple, saying "Aao Sai", when Baba stepped in Shridi. In this temple there are icons of Khandoba, Banai and Mhalsai. How to get there Shirdi is located approximately 296 Kilometers from Mumbai (Bombay) City in India.
BY Rail:
The nearest railway station is Kopargaon 15 kilometers on Manmad-Daund section of Central Railways.One could take a Central Railway train from Mumbai (Bombay) V.T. station to Manmad station and then take a bus to Shirdi. State transport buses are available from Manmad to Shirdi. By Road :Well connected to Mumbai, Nasik. By Air : Programmes and Their Timeings : Kakad Arati 5:15 a.m. Holy Bath of Shri Sai Baba 6:00 a.m. Darshan Begins 7:00 a.m. Satyanarayana Pooja 9:00 a.m. Abhishek 9:00 a.m. Noon Arati 12:00 Noon Pravachan or Pujan 4:00 p.m. Dhuparati Sunset Bhajan, Keertan, Vocal Music, etc 9:00 p.m. Shejarati 10:00 p.m Important instructions to devotees arriving in Shirdi For proper guidance and assistance to the devotees, Reception centers have been opened opposite the S.T. Bus stand.
On arrival to Shirdi, devotees should immediately get in touch with the above mention Reception centers of the Sansthan and should thereafter proceed to the Enquiry Office for booking their accommodation which is made available after registration of name and other particulars. Occupied room(s) should be locked before going out. If the accommodation provided is in the common hall, luggage should always be left in charge of a member of the party to safeguard it from anti-social elements.A locker is available at nominal charge and against a deposit, which may be booked at the enquiry office, and used for keeping luggage or any other valuables.
Care should be taken not to leave any belongings behind in the toilets and the bathrooms. As the Samadhi Mandir is over-crowded at the time of Arati, devotees should safeguard their ornaments and purses from pick-pockets and mind their children. Devotees should note that all religious functions and Poojas in the Sansthan premises are to be arranged and performed through the office of the Sansthan. Necessary payments for these are to be made at the office against a receipt. Boxes have been provided by the Sansthan in the Mandir itself to receive the devotees' offerings by way of Dakshina and Hundis. Offering to Shri Sai Baba in cash or kind should always be made at the office against a receipt. Devotees should bear in mind that Baba left no heirs or disciples and should guard themselves against such deception practiced by impostors.
As all the necessary assistance and guidance is readily available to the devotees at the Reception center of the Sansthan, assistance from unauthorized guides at the S.T. stand, if taken by the devotees, will be at their own risk. Devotees are warned against practitioners of black magic professing allegiance to Shri Sai Baba, and also against those circulating chain-letters, asking the receiver to send a certain number of copies of the letter to his friends. Literature about Shri Sai Baba containing authentic information has been published by the Sansthan and is readily available at book shops near the Samadhi Mandir.
A complaint/suggestion book is always kept in the office for the use by the devotees, in which they are requested to write clearly their complaints/suggestions along with their full name(s) and addresses. The Sansthan authorities take due note of such complaints/suggestions. Donations should always be sent by Money Orders, Postal Orders, Crossed and A/c. Payee Cheques or Drafts to ensure safe delivery of the same.
Do not send cash or currency notes in postal envelopes. As the various dealers and vendors of Pooja articles are not connected with the Sansthan, devotees should first fix the price before buying these articles to avoid any trouble thereafter. All donations for oil for the Nanda-deep and for firewood for Dhuni in the Dwarkamai are to be given in the Accounts office only. Further details regarding these can be obtained from the Temple-in-charge. Devotees desirous of feeding the poor can arrange to do so against cash payment to be made to the Prasadalaya itself or the account office. Coupons are not accepted for this purpose. Devotees desirous of distributing alms to beggars can do so only in the beggars' shed, near Prasadalaya with the help of the Security officer.
Devotees making correspondence should give their complete and correct addresses. Devotees are requested to avail of the facilities at the Tea canteen and Prasadalaya run by the Sansthan where tea and meals are served at subsidized rates. Medical facilities are available at the well-equipped Sainath Hospital run by the Shirdi Sansthan. The Sansthan has not appointed any representative for the purpose of collecting donations in cash or otherwise. Devotees are informed that no donations either in cash or otherwise should be given to anybody personally. This is to avoid deceit as well as to prevent devotees from being cheated by unscrupulous elements. Source : Publications of the Shri Sai Baba Sansthan, Shirdi .
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