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The original Sanskrit verses and
(word for word translated) of the
Mahābhārata, Bhīshma Parva ch. 23-40.

with comments taken from the writings of



 

 

 

 

 

Quotes on Lord Krishna
 by Bhagavān S'rī Sathya Sai Baba

 

 

    

In his Avatār as Krishna, Bhagavān has said: 'Knowledge is superior to Practice; Meditation is superior to Knowledge; Superior to Meditation is Renunciation of the Fruit of Action; From Renunciation arises immediately Peace'. Meditation holds the Golden Key to the Glory of Renunciation and the sacred Kingdom of ever-lasting Peace. This Volume, 'Thought for the Day', is a powerful instrument placed in our hands to facilitate our entry into the domain of 'Meditation' that will lead us to 'Divinity'.

Makara Sankaranthi is a holy day because the day takes you from darkness to increasing light. From today, the sun enters upon the Uttarayana taking a northward direction for six months. When your drishti (sight) is on Braman and when you have Uttamaguna it is Uttarayana, and when your drishti is on prakriti it is dakshinayana. When you have fever, the tongue will be bitter. The bitter tongue is 'dhakshinayana'. When you are healthy, your sweet tongue tastes well, it is Uttarayana. The real Uttarayana is when you crave for the thought of the Lord and the company of the Godly. Bhīshma spent days in bed with pain, as he felt death, when the sun starts towards north is auspicious. Bhīshma yearned for the vision of Krishna in Uttarayana. Become fit for the vision of God, cultivating prema in your heart, full of fragrance and uncontaminated by the pests of greed and egoism.

Here are the three vows that Krishna had taken; they are mentioned in the Bhagavad Gītā for all humanity to read, know and believe: 'For the protection of the good and the punishment of the bad, for the establishment of the Moral I shall concretise Myself, age after age. Whoever is wholly immersed in My contemplation, with no other thought, I shall be ever with Him; and I shall bear the burden of his welfare. 'Surrender unto Me, giving up all the other duties and obligations. I shall liberate you from all sin; do not grieve'. The armlets are reminders of these tasks on which He is set.

The Lord will be the Guide of whoever installs Him as his Sarathi (charioteer). He will not consider that position inferior. He is the Sanathana Sarathi, come to be the Sarathi of all. He is the Lord for all who seek a Master, a support. The Atma is the Master in every one; and Krishna is the 'Universal Atma' personified.

The moment Krishna was born, the chains that bound his father fell off; the doors that had been bolted flew open; and the prison guards were immersed in the ocean of bliss, so that they could not recognise any event or thing in the material world. The fire of hatred that was burning in them was cooled; and darkness gave place to the dawn of wisdom. The sky showered raindrops to soften the earth and lay down dust. How can the element operate against the Divine Will?

Krishna has three separate meanings - (1) the word Karsh is one root from which the name is derived. It means, that which attracts; Krishna attracts hearts to Himself by His sportive pastimes, miraculous victories over the forces of evil, His charming conversation, His wisdom and His personal beauty. (2) The word is also related to the root, Krish: to cultivate, a field, for growing crops. The word means, He who removes the weeds from the heart of man and sows seeds of faith, courage and joy. (3) It is related to the root Krish, meaning something above and beyond the three attributers and the three eras; and 'na' means Sat-cit-ānanda.

Krishna had taken three vows and the kankans were symbolic of His determination to fulfill them. They were, as mentioned by Him in the Gītā: (1) 'Dharmasamsthapanaya Sambhavaami Yuge Yuge'. (I shall incarnate myself, in every age, to revive and resurrect Dharma) - (2) 'Yogakshemam Vaham Yaham' (I shall bear the burden of ensuring peace of prosperity for all who rely on me) - (3) 'Mokshayishyami maa sucha' (I shall save all those who surrender wholeheartedly to Me and I shall liberate them from the cycle of birth and death).

Krishna dealt with the world as with a sitar, pulling its heart-strings to arouse the melody of comradeship, heroism, love, affection, compassion and conviction. But, of these, the two emotions of love and compassion were characteristically His and His own. His breath was Love! His behavior was Compassion! Adore Him, placing a garland of tears around His neck; washing His feet with tears, springing from joy at the contemplation of His Love! That very worship will endow you with the wisdom that sages seek and the bliss that the books extol!

Detachment is a plant of slow growth; if you pluck the tender plant to look for the pods, you will be disappointed. So too, long and constant practice alone is rewarded by the peace that God offers. Grace is acquired by surrender as Krishna has declared in the Gītā.

Krishna does not speak of whoever among men who pronounces the 'Pranava' at the moment of death, etc. The word He uses 'whoever' is without any qualification of sex. He does not say 'Whoever that is authorized' or 'Whoever among the deserving'. The clear intention of the Lord is to encourage women, as well as men, to take up Pranava-Upasana (aum-meditation). You would have seen that I do not discourage anyone from the Upasana. It is the royal road to spiritual victory which all are entitled to use.

I am in your heart all the time, whether you know it or not. Draupadī called out for the Lord of Dvārakā, S'rī Krishna, when she was cruelly assaulted by the wicked cousins of her husbands, and so the Lord responded but after a little delay. He had to go to Dvārakā and come from there to Hastināpura where she was! He told her that she could have received Him in the fraction of a second had she called out, 'Oh Dweller in my heart', for He dwells there as everywhere else.

The elders in Brindavan who reveled in scandalizing Krishna - successors have been born for them even now - set an ordeal for Rādhā to test her virtue. She was given a mud pot with a hundred holes and asked to bring water in that pot from the Yamuna to her house! She was so full of Krishna-consciousness that she never knew the condition of the pot. She immersed it in the river, as usual repeating the name of Krishna with every intake of the breath and every exhalation. Every time the name Krishna was uttered, a hole was covered, so that by the time the pot was full, it was whole. That was the measure of her faith. Faith can affect even inanimate objects.

In Realty, Truth is God; Love is God; Dharma is God. The Gopīs and Gopalas saw in Krishna the embodiment of truth, love and dharma. What He said was Truth; what He was became Love, what He did was Dharma. They were so immersed in Krishna-consciousness that they saw everywhere and in everything nothing but Krishna. Krishna for them did not exist as a separate entity in the home of Nanda; He was right in their own consciousness, at all levels of it. These Gopīs and Gopalas were true bhaktas indeed.

Whatever is dedicated and offered to God can never be lost. People can gain enormous benefit by offering even a little to God. 'A leaf or a flower, a fruit or a little water' - that is enough, if offered with devotion. Draupadī gave S'rī  Krishna the fraction of a leaf sticking to the side of a vessel and God granted her endless good fortune. Kuchela gave a handful of parched rice and received from the Lord awareness of His endless Glory.

The riches that you should strive to amass are not fields, factories, bungalows or bank-balances but the wisdom and experience of oneness with the grandeur of the universe and the force that runs it without a hitch. Arjuna is called Dhananjaya by Krishna because he had won (jaya) such dhanam (riches) that saves man; and that cannot be taxed, stolen or transferred. The method of winning these riches is sadhana.

Give joy to all. Prema or love is the means to achieve this ideal. When love can bring even God nearer to you, how can it fail where man is involved? Krishna could not be bound by any other means. That is the reason why Sai  has declared:

 'start the day with Love; 
spend the day with Love, 
fill the day with Love; 
end the day with Love. 
that is the way to God'.

Krishna was known to all as Almighty, All-knowing, All-encompassing, and All-fulfilling. Yet, the enthusiasm to do Seva promoted Him to approach Dharmarāja, the eldest of the Pāndava brothers, on the eve of the magnificent Rājasūya YajŅa [S'rīmad Bhāgavatam, C10, ch. 74] that he had planned to perform and offered to take up seva of any kind. He suggested that He might be given the task of cleaning the dining-hall after the guests had partaken of the feast! Krishna insisted on outer cleanliness and inner cleansing. Clean clothes and clean minds are an ideal combination.

During the battle of Kurukshetra, which climaxed the Mahābhāratha story, Krishna served as the 'driver' of the chariot of Arjuna throughout the day till dusk on the field and caused the adjournment of the fight. He led the horses to the river, gave them a refreshing bath and applied healing balms to the wounds suffered by them during the fierce fray. He mended the reins and the harness and rendered the chariot battle-worthy for another day. The Lord sets the example for the devotees to follow. He teaches that service done to any living being is offered to Him and is accepted by Him most joyfully. Service rendered to cattle, to beasts, and to men is laudable sadhana.

Krishna does say: 'whoever among men who pronounce the Pranava [or Om(kāra) or AUM; primal sound of God, identity of Krishna as a transcendental sound vibration] at the moment of death', etc. The word he uses is 'whoever' without any qualification of sex. He does not say 'whoever is authorized or whoever is among the deserving'. The clear intention of the Lord is to encourage women as well as men to take up Pranava Upasana. You will see that I do not discourage any one from the Upasana. It is the royal road to spiritual victory which all are entitled to use.

This created Universe has two aspects, one is impermanence (Anityam), the second one is unhappiness (Askulham). In the Gītā, [ch. 9-33] Krishna has said, 'Anityam Asukha Lokam Imam Prapy Bhajaseva Maam'. Nothing in this World can give happiness that is true and lasting. Mistaking the World as 'All' and forgetting the Atman, which alone is eternal and the only refuge, is the greatest folly of man today. Man is pinning all his hopes on slippery work and is madly running after amassing and hoarding wealth. Of course, material needs are to be taken care of but within limits and not at the cost of spiritual values. Money and mansions are not the only wealth. Hoard the wealth of the Spirit. Character is wealth; good conduct is wealth; and spiritual wisdom is wealth.

Workers and peasants - that is the slogan nowadays. These two classes were given their due share of social importance and honor during the Krishna Avatār. Now, people are honored even if they grow not food but cash crops. Foreign exchange is what we are after and so, people are encouraged to produce what others can buy not what we need; such as milk and a variety of milk products which are highly nutritious foods. Balarāma, [see for example SB, 10-68] the elder brother and an Avatār in his own right, had as his weapon the plough. It declared agriculture as a consecrated occupation.

Egoism is the most dangerous illusion that has to be exploded and destroyed. Bhīma had it; but when he could not lift and lay aside the tail of a monkey, who was really Anjaneya himself, that bubble was exploded. Arjuna had it one day after the battle. When Krishna brought the chariot back to camp, he wanted that Krishna should get down first, like all charioteers; the Master must get down later, after the Charioteer opens the door for him. Krishna refused and insisted that Arjuna should alight before He should. At last Krishna won. Arjuna got down and as soon as Krishna left His seat and touched the ground, the chariot went up in flames. In fact, if Krishna had gotten down first, the various fire-arrows which had the power of burning the chariot would have hit the target; but due to the presence of Krishna, their igneous powers could not manifest themselves. After knowing this, Arjuna was humbled and his egoism had a powerful shock. He realized that every action of Krishna was full of significance.

It is when you are in a desperate situation that you call upon the Lord, forgetting your pride and your egoism. The Pāndavas were so full of misery in a worldly sense that they always had an attitude of prayer. If I had given you all the comforts and opportunities, you would not have come to Puttaparthi. Trouble is the bait with which the fish is pulled out of the water. Kuntī asked that Krishna should continue giving her and her sons all kinds of misery so that He may grant them His Grace continuously [SB 1-8:25].

In the Manasa-Sarovar (the deep, placid mind-lake) of every man lurks a poisonous cobra with six hoods: Lust, Anger, Greed, Attachment, Pride and Hate, infesting the air and destroying all who are near it. The Name of the Lord, when it dives into the depths, forces it to come up to the surface so that it may be destroyed. So, allow the Divine in you - the Krishna, Lord over the mind - trample on the hissing hood and take out the vicious viper [SB 10-16]; let it vomit the venom and become Sathvic and sweet.

Like all Avatārs, Krishna announced His advent to the World bit by bit, step by step, testing every time how far the Reality will be accepted by the masses. The signs and miracles were intended, then as now, to proclaim the Avatār.

The One is comprehensive of all this. So, it has no wants, no desires and no activity to realise anything. S'rī  Krishna tells Arjuna: 'Name Partha asthi Karthvyam, Thrishu lokeshu Kinchava Partha'. (There is nothing I have to do in any of the three Worlds). He has willed the World as his sport. He has laid down that every deed must have its consequence. He is the dispenser of the consequences but he is not involved in the deeds.

One can also be rid of māyā if one can discard the three gunas from one's make-up. The 'sathyaguna' too has to be transcended; why? The Gītā directs that even the eagerness to be liberated is a bond. One is fundamentally free. Bondage is only an illusion. So, the desire to close the bond is the result of ignorance. Krishna says, 'Arjuna, become free from the three gunas'. In truth, the word 'guna' means 'rope', for all three 'gunas' bind the 'jīva' with the rope of desire. Liberation means liberation from delusive attachment or 'moha'; 'Mohakshaya', decline in the desire caused by attachment to sensory pleasure.

Dhyana is not mere sitting erect and being silent nor is it the absence of any movement. It is the merging of all your thoughts and feelings to God. Without the mind becoming dissolved in God, dhyana cannot succeed. The Gītā declares genuine dhyana as: [BG 9:22]

ananyās cintayanto mām
ye janāh paryupāsate
tesām nityābhiyuktānām
yoga-ksemam vahāmy aham

[But of those persons who concentrate on nothing else but Me and who are fixed in devotion in proper worship, I protect the union and to them I carry what they need]. Krishna has assured such persons that He would carry their burden and be by their side, guiding and guarding them. Persons adept in this dhyana are very rare; most people go through the external exercises only. So they are unable to win grace.

Life is a song, sing it. That is what Krishna taught through His life. Arjuna heard that song in the battlefield where tensions were at their highest and when the fate of millions was to be decided by the sword. Krishna sang the Gītā for Arjuna to listen to. Gītā means 'Song', and He sang because He was 'Ananda' wherever He might be, in Gokulam, on the banks of the Yamunā or at Kurukshetra between the warring armies.

Why does He attract all to His Presence? To plough the heart, prepare it for receiving the shower of grace, to grow the seeds of Love, weed it of all evil thoughts which smother the crops of joy and to enable it to gather the harvest of wisdom. That wisdom finds its fulfillment in Krishna Himself, for Krishna also means the pure essence, the Supreme Principle, the 'Sat-cit-ānanda'.

Where there is dharma there Krishna is; so, think for yourself, each one of you, how far have you deserved the Grace of the Lord? You draw Him near; you keep Him far. You entangle yourself, bind yourself, and get caught in the trap. No one is your foe except yourself. No one else is your friend. You are your only friend. The Guru shows you the road and you have to trudge alone, without fear or hesitation.

If you ask Me, I will say that the Gītā is like a balance: scales, needle and all. The scale on the left is the 7th sloka of the 2nd chapter, speaking of 'kārpanya dosha'. 

kārpanya-dosopahata-svabhāvah
prcchāmi tvām dharma-sammūdha-cetāh
yac chreyah syān niscitam brūhi tan me
sisyas te 'ham sādhi mām tvām prapannam

[Being afflicted by the characteristics of miserliness and weakness, 
I ask You, confused in the heart about my duty, what would be all-good - 
please tell me that
in confidence; instruct me as I am surrendered to You 
as Your disciple.]

The fulcrum is the 22nd sloka of the 9th chapter, beginning with 'ananyās cintayanto mām'; 

ananyās cintayanto mām
ye janāh paryupāsate
tesām nityābhiyuktānām
yoga-ksemam vahāmy aham

[But of those persons who concentrate on nothing else but Me 
and who are fixed in devotion in proper worship, 
I protect the union and to them I carry what they need]

and the scale on the right is sloka 66 in the 18th chapter, speaking of 'sarva-dharmān parityajya'. 

sarva-dharmān parityajya
mām ekam saranam vraja
aham tvām sarva-pāpebhyo
moksayisyāmi mā sucah

[Go, leave the variety of religions behind for surrendering to Me only; 
I will deliver you from all the consequences of sin, don't worry!]

See how apt the fulcrum sloka is. It speaks of single-minded attention, 'steady, like the needle of a well-adjusted balance'. Really, the Gītā begins with two scales and a fulcrum: the two armies of Righteousness and Unrighteousness with Krishna, the Teacher, in the middle.

Prakruthi is dhara, earth and creation. Think of it always. Long for it. Pine for dhara, dhara, dhara and you find you are pining for Rādhā, Rādhā. So, Rādhā is the Becoming and Krishna is the Being; the desire of Being becomes the longing of the Becoming for the Being - this is the Rādhā-Krishna relationship, which has been sung by seers and poets, calumniated and caricatured by ignorant critics, appreciated and apprehended by aspirants, and analyzed and realised by sincere scholars of spiritual lore.

Welcome all the blows of fate, all the misfortunes and miseries, as gold welcomes the crucible, the hammer and the anvil in order to get shaped into a jewel; or as the cane welcomes the chopper, the crusher, the boiler, the pan, the sprayer and the dryer, so that its sweetness may be preserved and used as sugar by all. The Pāndavas never demurred when disasters fell thick upon them. They were happy that they helped them to remember Krishna and call upon Him. Bhīshma was in tears on the arrow-bed, when he was about to pass away [SB 1-9]  Arjuna asked Him 'why' and he replied, 'I am shedding tears because the miseries undergone by the Pāndavas pass through my mind'. Then he said, this is done in order to teach the Kali-yuga a lesson; never to seek power, position or pelf but to submit to the will of God in a completely resigned way, so that you may be ever happy and unmoved.

The Individual is Arjuna, the universal which inspires him is Krishna: Led by the universal, the Individual has to oppose the attractions and delusion of the manifested, the maya, and the prakruthi, that is, the Kaurava hordes. The battle depicted in the epic is the inner battle, between the temporary and the eternal, the particular and the universal, the sensual and the super-sensual, the seen and the seer. The Atma is described as a streak of lightning in the blue cloud. It is a Gītā (streak in Telugu). Discover the Gītā, then the purpose of Gītā study is fulfilled.

When Krishna leapt down from His chariot with the wheel-weapon in His hand to slay Bhīshma, [SB 1-9] Arjuna jumped down with Him and holding both His Feet he prayed 'Oh Lord, you have given word that you will not wield any weapon. Let it not be said that you broke your word to save me from Bhīshma, I am prepared to die'. That was the measure of his Bhakti. Bhīshma too had equal Bhakti. He did not step forward to fight the new challenge nor did he question the Lord. He stood silent drinking in the charm of the Lord and filling himself with the vision of the magnificence of the Lord. That was the measure of the dedication to His will.

Krishna is slandered by ignorant, prejudice critics as 'jaara' and 'chora' and extolled by seekers and sages with the same appellations, 'jaara' and 'chora'. He stole the hearts and the owners were glad of it. He shed light, awakened people and made those, whose hearts he stole, richer and happier. He destroyed all craving for sensual pleasure and sensual knowledge and filled the entire being with thoughts of the Divine. How then can He be referred to as 'jaara' and 'chora'? When the blind leads the blind in this way, both have to fall into the pit.

Krishna was the Purushothama, Arjuna the Narrothama; It was a friendship between the embodiment of the highest and the embodiment of the best. Krishna was the avataric person. Arjuna was the anandic person; it was a coming together of the Avatramurti and the Anandamurti. Arjuna was often addressed by Krishna as Kurunandana. This name has a deep significance. 'Kuru' means 'act, activity, karma'; Nandana means 'happy, delighted'. Kurunandana therefore means 'he who is delighted while engaged in activity'. Throughout the eighteen chapters of the Gītā, Arjuna is alert and active, participating vigilantly in every turn of argument.

Practice the constant presence of God and, learn to offer all your activities at the feet of the Lord as an act of worship. Then they will be free from fault. Krishna advised Arjuna to enter the fight and, at the same time, told him not to have 'hatred' towards 'enemies'. These may appear to be two irreconcilable attitudes, for war is rage (passion, attachment) and renunciation of hatred is vairagya (absence of raga). Arjuna asked Krishna how he was to reconcile these two attitudes. Krishna said, 'mām anusmara yudhya ca' [B.G. 8:7] (keep Me ever in thy mind, and fight. Do not cultivate the egotistic feeling that it is you who is fighting. I am using you as My instrument).

The question on the battlefield was not who was the kin of whom, but who was right and who was wrong; fight for justice, fight for truth, fight for these as akshatriyu is in duty bound, and leave the result to the dispenser of all. Krishna told Arjuna: 'I am surprised that you should weep, for you are Gudākes'a [B.G. 2:9], the conqueror of sleep and ignorance. You do not kill, so don't be so conceited; nor do they die. They have many more things to do; and so they are real deathless'. 'The sentence of death has been already pronounced on their bodies by Me, and you have but to carry out My Orders', Krishna said.

Krishna felt that it was time to reveal His Truth and so He just showed all creation in His Mouth when His mother asked Him to show her His tongue [S.B. 10:7], when she suspected He had eaten sand. He made even the longest rope too short to bind Him [S.B. 10:9]. It became the talk of the place and every one felt he had all the fourteen Worlds in Him! Avatars choose the time and the mode of announcement of Their advent and Their glory. Even in this Avathara such miracles had to be done when I decided that the time was opportune for taking the people into My secret.

When the righteous Pāndavas were harassed by wicked Kauravas, the beauteous Krishna appeared and saved them. The Lord can never design violence and blood shed. Love is His instrument, non-violence His message. He achieves the correction of the evil-minded through education and example. But it may be asked, why did Kurukshetra happen? It was a surgical operation and therefore cannot be described as an act of violence. The Surgeon saves life through the beneficial use of His Knife.

Consider the Name Krishna which the Avathar bore; what a significant Name! Krishna is derived from the root 'krish' which means (1) to attract (2) to plough and cultivate and (3) the Divine Principle beyond time, space and causation. Krishna, like all Avatars, attracts not only seekers, saints and sages but the simple, the innocent and the good. He draws also the curious, the critics, the skeptics and those who suffer from atheism. He draws them towards Himself by the irresistible charm of His Person, by His invincible Look, His Voice, His Flute, His counsel and His undaunted Heroism! He is ever in a state of bliss, spreading harmony, melody and beauty around Him; He sings every where in the peaceful pasture lands of Brindavan and in the blood soaked battle field of Kurukshetra.

The Gītā was Arjuna and Krishna, though Krishna supplemented it with captious explanations of why and wherefore. Arjuna admitted that he was a prapanner. He had to surrender to His Wait, so that there was no need for Krishna to argue with him. He was convinced of the correctness of His command. Still, in order that Arjuna might fight with a full heart, He gave him the reasons which supported the course that He laid down for him. I too want you to know why I designed it so you should act in a particular manner, and I do not like you to behave in another manner.

Arjuna exclaimed Krishna as the Omnipresent, Omnipotent and Omniscient God, when the foe was defeated day after day. But when his son Abhimanyu was killed in the conflict he raved in the grief that Krishna had not guided him properly and guarded him efficiently. His mind wavered with every wind of fortune. To many the mind is the master of the intellect also. One must be vigilant and preserve the impartiality of instrument called reason of intellect. Clarify reason, then it will reveal God everywhere, even in you once you accept God as the core of the universe, and you have that strong and steady faith.

Krishna, whose advent you should celebrate, is not the cowherd boy who charmed the village folk with His flute, but Krishna the indefinable inscrutable Divine Principle that is born in the navel of the body (Mathurā) as the product of Divine Energy (Devakī) that is then transported to the Mouth (Gokulam) and fostered by the Tongue (Yas'odā) as its source of sweetness. Krishna is the visualisation of the Atma that the repetition of the name grants, the vision was gained by Yas'odā, you must foster that Krishna on your tongue. When He dances on it, the poison of tongue will be ejected completely, without harming anyone as happened when as a child He danced on the hoods of the serpent Kāliya [S.B. 10:16]

I never deviate from truth. Since I recline on truth, I am called Sathya Sai; Sayi (as S'eshasayi) means reclining. The name is very appropriate, let me assure you. It is only those, who fail to follow My instructions and deviate from the path I lay down, that fail to get what I hold out before them. Follow My instructions and become soldiers in My army; I will lead you on to victory. When someone asks you in great earnestness 'where the Lord is to be found', do not try to dodge the question. Give them the answer that rises up to your tongue from your heart. Direct them. He is here in Prasanthi Nilayam. All Avatāras teach, as the first step in the long road of 'sadhana', the giving up of attachment. In the Treta Yuga, the Yoga-Vasishthha taught the same rule. In the Dvāpara Yuga, Krishna taught Arjuna to give up Vishaya-Vasana, attachment to the objective world. People utter with apparent faith, 'Krishna, Krishna, Krishna', but they never give up 'thrishura' (thirst) for worldly goods or fame. In each yuga, you have the Avatāra of the Lord come to redeem, review and rebuild. At the present time, Mahāsakthi, Māyāsakthi, and Yogasakthi have come all together in One Human Form. Your endeavor should be to draw near and earn grace therefrom.

Rāma, Krishna and Sai Baba appear different because of the dress each has donned, but it is the selfsame entity, believe Me. Do not be misled into error and loss. The time will soon come when this huge building or even vaster ones will be too small for the gatherings of those who are called to this place. The sky itself will have to be the roof of the Auditorium of the future. I will have to forego the car and even the airplane when I move from place to place, for the crowds pressing around them will be too huge; I will have to move across the sky; yes that too will happen, believe Me.

See God in every being and then true 'sneha' will blossom. This type of true 'sneha' can come only when you follow the advice of Krishna: [B.G 12: 13-14]

advestā sarva-bhūtānām
maitrah karuna eva ca
nirmamo nirahankārah
sama-duhkha-sukhah ksamī

santustah satatam yogī
yatātmā drdha-niscayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah
 

"He who has no trace of hatred towards any creature, who is friendly and compassionate towards all, who is free from the bondage of ' I ' and ' mine ', who takes pain and pleasure as equally welcome and who is forbearing in spite of provocation". Grow these qualities in you, for they are the signs of true 'sneha'. It is only when you are proceeding on the Godward journey along the nine stages of Bhakti that you can attain this divine ideal of true friendship.

The Rāma and Krishna Avatarās performed the mission of restoring dharma and fostering virtuous living, besides punishing the wicked and teaching the world that vice will not succeed. Man is an amalgam of humanity, animality and divinity. It is a tragedy if he cannot get rid of the animality; and it is a greater tragedy if he cannot cultivate his divinity. Contemplation of the Rāma and Krishna Avatāras and their leelas and mahimas [miracles] is the surest method of cultivating the divine in man.

Nārada once asked Krishna the secret of the attraction His fluteplay had on the cowherds of Vrindāvana. 'Do they run to You or do You run to them?', he queried. 'Among us there is neither I nor they; how can a picture be separated from the cloth on which it is painted? I am imprinted on their hearts so inseparably and so inextricably', Krishna replied. Have God imprinted on your hearts; be ever so inextricably established in Him - that is My message to you.

All who come embodied are Avatāras, that is to say, advents of the divine, manifestations of God. What then is the special feature of Rāma, Krishna, Buddha and Christ? Why do you celebrate their birthdays with such reverential enthusiasm? The specialty is this: they are aware; you are unaware of the Atma which is the truth. Awareness confers grace, glory, majesty, might and splendor. Awareness confers liberation from bonds, time, space and causation, and sleep, dream and wakefulness. Avatāras are ever alert, aware and alight.

Most of the names of the divine have but two letters or syllables; the significance of the number two, Rāma, Krishna, Hara, Hari, Datta, Sakti, Kali etc., is that the first syllable represents agni (fire principle), which burns up accumulated demerit or sin; and the second represents the amritha principle, the restorative, refreshing and the reformation force. The two processes are necessary for the removal of obstructions and the construction of the structure.

Remembering the Lord by means of His name is enough to save man. The Lord is 'Anandamaya'; He is also 'Ananda'. That 'Ananda' is to be tasted through the name. It is 'Sat-cit-ānanda' [eternity, consciousness, bliss, main qualities of Krishna]. You may doubt whether such a small raft as Rāma, or Sai or Krishna can take you across the boundless sea of samsara. People cross vast oceans on a tiny raft; they are able to walk through dark jungles with a tiny lamp in their hands. The name or even the pranava [primal sound of God, identity of Krishna as a transcendental sound vibration], which is smaller, has vast potentialities. The raft need not be as big as the sea!

Human desire is illimitable and without end. It makes you pursue the mirage in the desert; it makes you build castles in the air; it breeds discontent and despair once you succumb to it. But develop the thirst for Krishna; you discover the cool-spring of Ananda within you. Krishna-nama makes you very strong and steady; it is sweet and sustaining.

Prayer is the very breath of religion for it brings man and God together and with every sigh nearer and nearer. Dhyana is the process of listening to the song celestial, the flute of Krishna, with the mental ears alert on the melody. Yoga is the merging of the mind in the bliss of self-forgetfulness when the music fills the consciousness.

We shall act ever as if we are in the presence of God, as if God is watching and weighing every thought, word and deed. See yourselves in all; See all in yourselves; that is the road to lasting peace and joy. Let us not seek the outer empire; let us become the rulers of the inner empire. Let us not try to defy the outer enemy, leaving the inner foe to grow in striking power. We have Krishna with us, and so, who can defeat us? We shall win through winning His grace.

When Avatāras come, they choose the time and the place, clan and the family, and they decide and bring the comrades and the coworkers. When Rāma came, S'esha, Sankha, Chakra and other inseparable adjuncts of the Lord also incarnated; they also came down in order to taste the sweetness of the Lord's company and service. Rohini, under which Krishna was born, is related to the attainment of yogic success and the powers that flow from it.

How can darkness conquer or stand up to light? Krishna is 'Premaswarupa' [embodyment of love] and He can be won over only by 'prema'. Audacity cannot approach Him. Actors in films, however, correct their accouterments (equipment) and intonation; they can never be the real. Not even the biggest scientist can understand Me by means of the categories to which he is accustomed. I always smile at those who deride Me and even those who praise Me. I am always full of 'santhosh', [peace, contentment, happiness] whatever may happen. Nothing can come in the way of My smile. Derision and calumny only tend to make it grow better and happier.

Even when divinity comes down as Avatāra, man is unable to pierce the veil and revere the divine. Lord Krishna says that people are unable to recognise the divinity that is He, because they deem Him to be merely human. Only those who are aware of the current within, the Atma, can identify the source of power before them.

Some of you claim to be Saibhaktas, Rāmabhaktas, and Krishnabhaktas. But unless you are perfect instruments in His hand, you do not deserve that name. For example, Bharata can call himself Rāmabhakta. He lived with Rāma-Nama in every breath; he suffered as much as Rāma; he was as much as anchorite as his brother; so, he too became Shyama (dark-skinned) like Rāma.

This created Universe has two aspects. One is impermanence (antiyam). The second one is unhappiness (asutham). In the Gītā, Krishna has said 'anityam asukham lokam imam prāpya bhajasva mām', [B.G. 9:33] nothing in this world can give happiness that is, true and lasting happiness. Mistaking this world as 'All' and forgetting the Atman, which alone is eternal and is the only refuge, is the greatest folly of man.

To have faith you must dive deep into the inner mystery of the Avatārs, like Rāma or Krishna, and not lose your way in the tangle of the outer events and emotional conflicts, the external adventures and activities. Do not take Rāma as a brother, son and husband, entangled in the personal calamity of having his wife kidnapped and heroically rescuing her. You can be moved into the adoration only by diving into the cool depths of the inner mystery. This process was specially discovered by the sages of the inner mystery. It was specially discovered by the sages of India, and so, India rose to the status of the whole world.

When a namavali extols S'iva, the next one will have to be on Krishna, the next on Rāma and so on. A person whose favorite form is Rāma or S'iva will feel neglected if, out of inadvertence, you stick to only one form. Let the atmosphere of Bhajan be free from competitive conceit and fanaticism. This is My advice.

The saints and sages of India and even the incarnations that God vouchsafed to take in this land, have proclaimed and practiced the ideal of service to fellow beings. Krishna drove the chariot of Arjuna during fateful days when the fortunes of the Pāndavas were decided at the point of the sword. Imagine the Lord of the Universe holding the reigns of Arjuna's horses. Note how Hanumān was elated when he rose to the status of the servant of Rāma.

One day, Anjaneya (Hanumān) appeared in a garden on the outskirts of Dvārakā. Krishna, who heard about the pranks of the strange monkey, directed Garuda to proceed and scare the animal out of the city limits. Garuda failed, even though he later took the entire army with him for the fray. His pride was humbled. Krishna sent a message through him to the monkey, who had declared himself as Anjaneya, that he should deign to come to Krishna's court. But Anjaneya, recognised only Rāma and would obey only Rāma. So Krishna had to send another message that Rāma was calling him to His audience hall! Devotion compels the Lord to yield to the whims of His servants. Anjaneya hurried to see Rāma and Krishna gave him the dharsan of Rāma Himself.

Dharma purifies the mind and leads you to God. It creates a taste for the name and form of God. When you love the name and form of Krishna, you will naturally respect and obey the command (agna) of Krishna, which is found in the Bhagavat Gītā. Have the name on the tongue and the form in the eye, and the demon called aasa, unending desire, will fly from your mind, leaving joy and content therein. This kind of constant dwelling on the indwelling God will promote love for all beings. You will then see good in others and you will strive to do good to others.

Namasmarana is the process by which this dedicatory attitude can be cultivated and confirmed. When confronted by calamity, you must attach yourself to this sadhana even more firmly, instead of losing faith in it and getting slack. The drug should not be given up when it is most needed. The pity is that, when the first disappointment faces you, you lose courage and confidence and give up Rāma or Krishna or Sai Baba.

We find individuals and groups trudging to Badrinath, Kedarnath, and Haridwar in search of peace and prosperity. They also go to Tirupathi and Kashi. Have they jettisoned even a few of their animal propensities? That is the test; that is the justification for the money and time they have spent and the troubles they have undergone. When the animal is conquered and Godhead is felt within reach, man can assert that all these pilgrimages are within him. He has no need to travel from temple to temple. And without achieving this victory, you have no right to claim that you are a devotee of Rāma or Krishna or of another incarnation of the Lord.

Draupadī moved into the tent and fell at the feet of Bhīshma who blessed her spontaneously as was his wont: 'May you have many years of married life'. Draupadī revealed herself as soon as she was blessed. She prayed that the Pāndava brothers, her husbands, may be saved from arrows. Bhīshma guessed that Krishna must be the author of this stratagem. 'We are but puppets in His hands', he said; and when he found Krishna at the entrance of the tent, he inquired what the bundle contained. Imagine his dismay when he was told that the Lord had condescended to carry under His arms the sandals worn by His devotee. Have faith in Him; He will never give you up; He will guard and guide you until victory is won. Sincere devotion and unshaken faith can never fail to earn grace.

Carry to every door the name of God and let the clouds be illumined by love and reverence. Let every street in the towns, every village in the state ring with the adoration of the Almighty; every sunrise sing of Rāma, Eswara, Sankara, and Krishna. Any name is effective, provided it is suffused with the divine essence. Love the branches, twigs, leaves, flowers and fruits. They may appear to be different in color, feel, taste, smell, etc. but they all are products of the earth, drawing sustenance from the soil and the sun. Live together in love; live in peace; and live in service.

While speaking of God, who is guarding you, I am reminded of a note that someone has sent Me from this gathering. The note wants Me to explain why I have not mentioned SAI BABA in any of my discourses so far, though I bear the name as the avatār of SAI BABA. Evidently, the writer of the note had in mind the people who engage themselves in publicity work of Rāma, Krishna or SAI BABA.

It has been proclaimed that God is one, and that He is known and can be known through various names and forms. It has been declared that God is installed in the heart of every being. Look at the emblem of the Sathya Sai Organization. It tells you that the Hindu, the Muslim, the Parsee, the Buddhist and the Christian are all adoring the same God for the same consummation. The mind of man has to be a garden of many colored flowers, a Nandavanam. Krishna will certainly delight in dancing there and playing on the enchanting flute in the bowers of the garden.

Be eager to confer consolation and courage; be anxious to be of help. Watch for the chance. Snatch each opportunity to expand yourself by sympathy, to enlarge the horizon of love by understanding and prayer. Do not keep another at arm's length, saying 'My God is different from yours or my God is opposite to yours'. It can never be so. Paramatma, the name for God, does not mean a strange God but the Supreme God. Who can vouchsafe for the correctness of the picture which you now worship as the picture of Rāma or Krishna? The poet described and the painter delineated, but both rely on their imagination rather than on actual authentic vision.

All who come embodied are Avatārs, that is to say, advents of the divine, manifestations of God. What then is the special feature of Rāma, Krishna, Buddha and Christ? Why do you celebrate their birthdays with much reverential enthusiasm? The specialty is this: they are Aware, you are unaware of the atma which is the Truth. Awareness confers liberation from bonds, from time, space and causation and from sleep, dream and wakefulness. Avatārs are ever alert, aware, and alight.

The Name undoubtedly brings in the grace of God. Meerabai, the Queen of Rajasthan, gave up status and riches, fortune and family and dedicated herself to the adoration of the Lord, Giridhara Gopala. Her husband brought a chalice of poison and she was ordered to drink it. She uttered the Name of Krishna while she drank it. It was transformed into nectar, by the grace the Name evoked.

Krishna is hiding in the recesses of your hearts. You have to trace Him there and hold fast. He runs away but leaves footprints marked by the spilled milk on which he has trodden in His hurry to be beyond our reach. Yes, the lesson is: recognise his footprints in everything of beauty, every act of goodness, every tear of gratitude and every sigh of compassion; and discover Him in the bower of your own heart filled with the fragrance of love and light of virtue.

At school, the first lesson is 'Baa baa black sheep, have you any wool?', and the second is 'Ding dong bell, pussy in the well'. Gone are the days when the first lesson was on Rāma, Krishna or some great sage or saint? Getting to know about black sheep will make children black sheep; getting to know about the great and the good will make children great and good. Children of Baba Vihar are therefore told stories of Rāma, Krishna and other divine persons. Learn those tales and decide to live like them. Learn Indian ways and Indian tales, and be true Indians.

Krishna took upon Himself three vows:
 (1) paritrānāya sādhūnām, vinās'āya ca dushkritām, dharma-samsthāpanārthāya, sambhavāmi yuge yuge [BG 4:8]  - 'For the protection of the good and the punishment of the bad; for the establishment of the Moral Order, I shall concretise Myself, age after age'.
(2) ananyās' cintayanto mām, ye janāh paryupāsate, teshām nityābhiyuktānām, yoga-kshemam vahāmy aham [BG 9:22] - 'Whoever is wholly immersed in My contemplation, with no other thought; I shall be ever with him and I shall bear the burden of his welfare'.
(3)
sarva-dharmān parityajya, mām ekam s'aranam vraja, aham tvām sarva-pāpebhyo, mokshayishyāmi mā s'ucah [BG 18:66] - 'Surrender unto Me, giving up all other duties and obligations, I shall liberate you from all sin; do not grieve'.

How can we find time for all this when we have to toil every moment for feeding and clothing ourselves? But you forget, the Lord will grant you these material things and even immortality, if only you place full reliance on Him. Whatever you do, have the name, Rāma or Krishna, or S'iva or Hari on your tongue, no extra time or energy is needed for that. When you rise in the morning, rise with the name on your tongue and slide into sleep with the name on your tongue.

One day, Krishna pretended to be fast asleep! With the flute carelessly thrown aside by His side, when Rādhā approached the fortunate flute and asked it in plaintive terms, 'Oh lucky Murali! Tell me how did you earn the great good fortune. What was the vow you observed, the vigil you kept, the pilgrimage you accomplished'? The flute got a voice through His Grace: 'I rid myself of all sensual desire of envy, greed and ego, that is all. I had no feeling of ego left to obstruct the flow of His Prema through me to all creation'.

Krishna had undoubtedly the power to transform in a trice the wayward mind of His kinsman into unillumined instrument for resolute action. But Krishna did not use the power! He only prescribed the medicine and the regimen. Arjuna had to swallow the drug and follow the regimen himself in order to be saved. He said, 'You are My friend; you are My kinsman; you are now so near to Me that I am now your charioteer; you are also in great distress; I agree that the delusion, which has overpowered you, must be removed quickly; but, your ajŅāna must fall off through your own efforts not through some miracle of My design'.

We are today celebrating the advent of Krishna. The Avatār (incarnation) in the Krishna-form has a vast mystery enshrined in it. Brindavan (the forest of Brinda or Vrindāvana) is the tangled jungle of life. The cows tended by Lord Krishna in Brindavan are none other than the humans that are helpless without His care and guidance. Gokula (the herds of cows) is the name given in the Bhāgavatam (book on the Glory of the Lord) to the region where Krishna tended the cows. 'Go' means also the individual who is enclosed in the body. So, Gokula, is the region inhabited by man.

One poet has sung, 'Oh, Krishna, Oh, Gopala, do not count on your being kind to me, being moved by my appeals for mercy. Don't I know that you killed with your own hands your maternal uncle (Kamsa)? You killed the very nurse who came endearingly to you in order to feed you at her breast (Pūtanā)! With no iota of compassion towards the father of your dearest devotees, you tortured him (Hiranyakas'ipu) and killed him while the son, Prahlāda was looking on! You approached Bali as if for alms, and when he gladly placed all he had at your feet, you trampled on his head and pressed him into the nether regions! How can a heart that has no tenderness melt at my misery'? Yes, the Lord is above all attachments, He has no favorites or foes.

Nothing that is experienced will go to waste. It will shape the course of events. It will change attitudes and habits. It will purify and clarify situations and outlooks. That is why I want you to read the Gītā; it is like learning eatha (swimming) - this learning of the Gītā. Eatha saves you from drowning. Gītā saves you from drowning in the treacherous flood of worldly desires. The Gītā is the real purpose for which the Avatār of Krishna was undertaken.

The influence of the divine is such that while you are contemplating it, all traces of envy and greed will disappear from the mind. The boy Krishna had entered a gopī's house and was just standing beneath the pot of curds when she discovered Him. Krishna ran out into the street and the gopī pursued Him and wanted to catch Him quickly, for she was so distressed that the boy was running in the hot sun. She never worried about the loss of curds or milk or butter, but the very thought of Krishna's tender feet walking over the hard stones in the sun was something she could not bear. The prema that Krishna showered made everyone forget everything else. He too gave such disarming replies to the queries of the mother and the gopīs that no one could have anything but prema towards Him. That is the characteristic of Avatārs at all times.

Dharma is the very habiliment of India, the dress that Bharatha-matha wears to protect her, honor to reclaim her status to shelter herself against heat and cold and to set a standard to her sisters. When the wicked Kaurava princes seized hold of the sarī that Draupadī wore and tried to inflict insult on her honor, Krishna rescued her and foiled the foul design. Dharmarāja sat as if he was unaware of his rights and duties. Bhīma was involved in doubt concerning his obligations to his elder brother and his consort. Arjuna cared more for his own interests. Nakula and Sahadeva waited and weighed the pros and cons. But the Lord did not wait! His Grace knew no delay or doubt.

Dharma, the very clothes that Bharatha-matha has worn since centuries, which is the expression of her natural style, is now seized by wicked irreverent hands. They wish to dress her in unbecoming styles on their own initiative or frenzied dictates. So Krishna has to come again for resuming the eviction of the wicked. Krishna revealed the hollowness of the people who were confident of their capacity to dishonor Draupadī and the weakness of those entrusted with the task of protecting her. Now too, the Lord has to foil the attempts to undermine Dharma and to stand in support of those who are the traditional protectors and protagonists of Dharma.

Yas'odā one day was searching for Krishna who had strayed away. She thought He went to the house of Rādhā. Rādhā just closed her eyes and meditated on Krishna for a while and when she called 'Krishna', Krishna was there. Then Yas'odā shed tears of joy. She said, 'I love Krishna as a mother. I have a sense of egoism in me that He is my son and that I must save Him from harm and seek to give Him guidance and protection. Your prema is pure; it has no egoism promoting it'.

Imagine the prema of the gopīs. One noon, Krishna stealthily entered the house of a cowherd and drank all the milk in the pot. The gopī discovered Him and, when she admonished Him, Krishna took to His heels. When the gopī saw Him running over the hard cobblestones of the street, she shed tears of contrition. 'These lotus feet must feel great pain', she wept. 'Oh, what a great sinner I am', she wailed. Krishna will make the most wicked heart melt in repentance. He is Premaswarupa and Santhaswarupa and so He makes every heart sprout up to prema and shanthi.

Vāsudevas-sarvamidam does not mean that all this is just Krishna, the son of Vasudeva. It means that all this is God, by whatever name He is known. So if you decry anyone, you are decrying God, which is His real core. If you become aware of the God in you and the God in all else, there is nothing to equal the peace and joy that you get.

Do not compare the various manifestations of the divine and pronounce judgment, declaring that Rāma is greater than Krishna or S'iva superior to Vishnu. This line of thought is poisonous and harmful to the devout aspirant. You do not know your own self, but yet, how dare you pronounce judgment on personalities and powers you have never experienced or understood. Rāma is as unknown to you as Christ and so it is best to keep silent, and revere both with equal ardor. For all are manifestations of the same divine effulgence.

God, the eternal absolute is pictured, praised and adored as temporarily apparent and is adored in limited regions as Rāma, Krishna, Vishnu, Eswara, etc. These are not basic fundamental expressions of His nature. These are only forms assumed for certain purposes, like conferring peace on earth, re-establishing the norms of justice and strengthening the ideal of faith in the supreme. The fixed and fundamental attributes are Sathyam, Jnanam, Anantham [meaning: 'O Absolute Eternal One! Thou art Truth, Knowledge (wisdom) and Infinity']. This is the swarupa of Brahmam.


SAI KRISHNA  - Selfsame Rāma and Selfsame Krishna  He Was ... He Is that, Bhagawan, on rare occasions has revealed this Oneness of the three Mighty Avatars to some of His chosen devotees in His Own inexplicable, inimitable style. Read on such an illustrious 'revelation' wherein Bhagawan showed Dr. John Hislop His Very Own enchanting blue-hued Krishna Form ... an extract from Sanathana Sarathi July 1977.

This is a story about Krishna.... In a way, the story was not completed until November, 1975.

A number of years ago, I was in Bhagawan's car. He was in the rear seat with two persons, one on each side of Him. I was in the front seat, with the driver. We were on our way to Puttaparthi.

Driving in the car with Swami is a fascinating experience. Not only is there the thrill of being close to the Divine Lord Himself, but, sometimes He will give you the opportunity to ask questions. Sometimes, He engages in animated conversation in Telugu with the companions. Sometimes, He indulges in jokes with one or other of them. Sometimes, He remains silent, making the characteristic gesture with His hand that seems to indicate that He is giving attention to something quite unknown to us. And, very often, He sings bhajans, with every one in the car joining in the chorus (except me, who has a musical voice, akin to the crow). The net result of all this enthralling activity is that my neck is constantly being twisted in order to see what is going on in the back seat. Swami understands my plight, but, does not advise me to desist; He allows me the liberty to turn round. Of course, I do not stare all the time. I look only so long as I dare and then I resume my posture, turning to the front again. So, my looking at Swami is intermittently back and forth.

At some point in the journey, maybe about half way, Swami was talking and I turned to look. My breathing stopped and I was transfixed! I could not credit my eyes. His devotees see Swami's Face as beautiful indeed, although the chief impression I receive from His feature is that of Power and Majesty.

What transfixed my movement and stopped my breathing was Swami's Face... The Swami I know was not there! Instead, there was a Face of the most extraordinary beauty, quite different of shape and cast from the features of our Beloved Sai. The charm was so great, so poignant that my heart seemed to twist, almost as though it were in pain. Never in life, nor in photos, nor in painting by great artists have I seen a Face of such exquisite beauty. It was beyond imagination and concept, totally out of experience.

And His colour was blue. Not just blue, not the blue with which artists paint
Krishna but, a deep blue, like the velvet blue that sometimes can be seen in a dark sky, like a blue that I have at times seen from the deck of a ship thousands of miles from shore on the Pacific Ocean. I do not know how else to describe it.

I could not remove my eyes from Swami. At length, I caught myself and turned away. But, at once, I looked again, and the same beauty surely not of the world, was still there. This continued for at least fifteen minutes. The two men sitting with Swami were beginning to look at me with somewhat puzzled expressions for, my staring was different from what they had become used to.

After a few miles, Vittala Rao (on Swami's left) asked me, "Hislop! What were you staring at Swami like that?"

Instead of answering, I directed a question to Swami, "Swami! What was that blue colour?" Swami replied, "Oh! That? Whenever there is something of unfathomable depth, it appears to be deep blue.”

That was the end of the conversation. Naturally the thought had come to mind that may be this was Lord
Krishna, but, neither then, nor at any time in connection with this experience did I ever say the name of Krishna to Swami.

There the matter rested until November 1975. It was before people started to arrive in multitudes for the Birthday. Swami's schedule was still somewhat free and He was taking me with Him in the jeep and so on... and probably, that was why I got invited into the Interview. An army man and his wife had come from Assam. They were devotees, but this was their first time to actually see Swami. Often people wait for months for interview, but this family was called as soon as they arrived. I was seated on the verandah of the Mandir and saw them go into Swami's room. No sooner had they entered than Swami motioned to me.

There was the mother and father, the son and daughter. Swami spoke to them most lovingly. He knew everything about their lives and it was very evident that He was an intimate member of that household.

After a while, Swami asked me, "Hislop! Tell them some experiences.” I complied and after mentioning some incidents, I told the same story just now related in these pages, but, not even then, did I mention the
Krishna name. The man was deeply impressed and words broke from His lips, "Oh! That had to be Lord Krishna"

Swami smiled and said, "Yes, that was
Krishna; not the Krishna pictured by artists and imagined by writers. I showed Hislop the real Krishna.” The man said, "Oh! How I want to see Krishna.” Swami smiled again and said, "Wait; wait.”

There is a sequel to this story. About a month later, in December, at Brindavan, I was talking with Swami and I brought forward the names of some famous saints and gurus of the past and Swami said some things about them. Then the idea struck me that, wonderful though it must have been to know those great personages and learn from them, the present day was the first time since
Krishna lived that one could have God Himself as Guru. So I started to say, "Swami! In the thousands of years of time, since Krishna...."

Swami interrupted me before I could say another word and exclaimed "Time since
Krishna...? I am Krishna. Where is Time?" I folded my hands and bent low to Him and said, "Well, Swami. This is the best of all times, to be born!"

Swami replied, "Yes; the most fortunate of all times. Even more fortunate to be born now, than during the
Krishna Avatar.”

Once before, within my hearing, Swami declared Himself as Lord
Krishna. This story has been told in detail elsewhere. It happened in Dharmakshetra, at Bombay (Mumbai), and came about as part of the extra ordinary drama of `the weeping saris' to which a few of us in the room with Swami were the fascinated witnesses. I had exclaimed that this had to be the reenactment this very day of the drama of the mountain that had occurred in the Avatars of Sri Rāma and Sri Krishna. Bhagawan replied, "Yes; it is the selfsame Rāma and the selfsame Krishna Who is here this very day.”

In the light of what has been recited in the preceding pages by me, a direct witness and participant, we need never look back with even the slightest tinge of envy to those fortunate people who lived during those wonderful days of the
Rāma Avatar. This very day, and every day that we look at our Beloved Sai, we are, gazing directly at Sri Krishna.

Let us treasure His Divine presence. In ages to come, the rich experience of our days will be told and retold as the wondrous story of the Sai Avatar.

 

 

 


Sat-cit-ānanda: eternity, consciousness, bliss. Main qualities of Krishna relating to the three levels of realization: brahman, paramātmā and bhagavān: the impersonal spirit, the localized aspect, and His complete. What counts in selfrealization is the consecutive realization of the continuity of the impersonal spirit, the consciousness of the local aspect and the happiness of His opulence, His Person. - The qualities of the spiritual and absolute form (vigraha) of the Supreme Lord; but also of the original form of the living beings, who so sure are part of His being. - The qualities of spiritual existence on itself.

     

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