Swami teaches....Part 81
Links to Swami Teaches - Part 80
(The spelling of names here as other serial articles "Swami teaches..." are performed, as a rule, by Glossary of Vahini
Krishna's mystery and miracles are beyond words. He was all things to all
people. He is the indweller in the heart of everyone. There is no room for
religious differences. Proclaim the message of unity to the whole world.
Unable to bear the atrocities committed on good people by demonic rulers, the Goddess of Earth prayed to the Lord in many ways. Offering solace to the grief-stricken Goddess, the Lord said; "Devi! You may return to the Earth. I shall do what needs to be done. You will be relieved of your Burden." Encouraging her in this way the Lord sent Mother Earth back to the world.
Thereafter, the Lord summoned all the Devas (denizens of the celestial world) and directed them to take birth as Yadavas (members of clan Yadava). The originator of the Yadava clan is Yayathi (eminent king of Lunar dynasty).
His eldest son was known as Yadu. The descendants of Yadu came to be known in course of time as Yadavas. Among the Yadavas, there was a righteous chief Ahuka. The characters figuring in the Krishna legend belong to Ahuka's lineage. Ahuka had two sons Devaka and Ugrasena. Kamsa was the son of Ugrasena. Devaki was the daughter of Devaka. Kamsa had no sister of his own. He had great affection for his cousin Devaki, whom he treated as his own uterine sister.
In the Yadava clan, there was Vasudeva, one of the satraps in the Yadava kingdom. He was known as one who stood by his plighted word.
Ugrasena and Kamsa, after a great deal of search, picked upon Vasudeva as a
suitable bridegroom for Devaki. (Vasudeva already had a wife by the name
Rohini. In those rimes, there were no restrictions regarding polygamy.
Because he had no child through Rohini, Vasudeva agreed to marry Devaki).
From that moment Kamsa's distress and fear increased. He commanded Vasudeva to hand over to him every child. He killed six of the newborn children as they were handed over to him. When Devaki was enceinte for the seventh time, Narayana (God) made all arrangements to carry out His promise to Mother Earth. To promote the welfare of the world, to establish Dharma among mankind, to uphold truth and to instill devotion to God in humanity, the Divine process had to be set in motion. The Devas took birth as Yadavas.
Vishnu summoned His allpervading Yoga Shakthi (The Cosmic Energy), and said "Go forth immediately and enter the womb of Yasoda (adoptive mother of Krishna). Summoning Adhisesha (the Divine Serpent) the Lord directed him to go to Gokulam and to enter the womb of Rohini (Vasudeva's elder wife). "I shall be entering the womb of Devaki."
(In Devaki's seventh pregnancy, the Lord had the foetus transferred to Rohini's womb and Kamsa was informed that Devaki had an abortion. Apprehending danger from Kamsa, Vasudeva arranged to send Rohini to king Nanda's home. She gave life to Balarama, brother of Krishna. Rohini was a sister of Yasoda, Nanda's wife).
Expecting mortal danger to himself from the eighth child of Devaki, Kamsa kept Vasudeva and Devaki in a heavily guarded prison and lock the prison with himself.
Krishna made His advent in her eighth pregnancy. Devaki gave birth to a son
on an Ashtami (eighth day after the New Moon). The child that was born was
the Lord Himself with all His effulgence and all the insignia of Vishnu.
Devaki and Vasudeva folded their hands in adoration, blinded by the
effulgence of the Divine child. They felt that their lives had been redeemed
by the birth of the Lord, whom they saw with their own eyes. Approaching the
baby and caressing his palms and feet, they prayed to the Lord: "Thanks to
our good fortune, you have taken birth as our son. But we are not in a
position to protect you."
The same day Yasoda had given birth to a child. Yasoda was unconscious. The
child was none other than Mayadevi. When she was born, both Nanda and Yasoda
were in a state of trance. Leaving the infant Krishna by the side of Yasoda,
Vasudeva returned to Mathura with the other child. When Vasudeva left
Nanda's house, the child left beside Yasoda uttered a cry. Yasoda and Nanda
did not know whether the newborn was a boy or girl. On hearing the child's
cry, Yasoda looked at it and found that it was a boy.
From that moment, Kamsa was engaged in finding out the whereabouts of the
child that was to be his slayer. He released Vasudeva and Devaki from
Once, Vasudeva and Nanda, as satraps in Kamsa's kingdom, came to Mathura to
pay their annual tribute to him. While they were returning, Vasudeva and
Nanda were lamenting over their plight. Vasudeva observed that in Repalle (Nanda's
place) some inauspicious events seemed to be impending. In Gokulam ('cowvillage'of
cowherds on the banks of Yamuna wherein Nanda, Yasoda and Krishna resided)
is said, also some untoward events are likely to happen because demoniac
elements were all the time moving about actively. The first of them was
demonness Puthana. She came to Krishna to feed him and kill him. However,
she lost her own life while giving suck to Krishna.
The woman placed the rice in her basket and gave Krishna some fruits. She
was charmed by the beauty of the child. As she was returning to her cottage,
she felt that the basket was getting heavier. When she placed it down in her
hut, she was amazed to find that all the rice grains had turned into
precious gems! She thought the child must be divine. Otherwise how could the
rice turn into gems? Considering herself supremely lucky, she invited her
neighbours to see the miracle.
The Divine teaches profound lessons to mankind in this indirect manner. God's actions should be understood not by the external events but by their inner meaning. Moreover, many changes in the ordinary ways of living are necessary to understand the ways of God.
Through saturated with Divinity, this mud-filled body becomes saturated with Divine consciousness - through saturation, this clod becomes God, who dwells up in one's own heart.
Brahman was in existence, well before mind and intelligence came into existence. Brahman cannot be understood by one's mind or intelligence.
(Reet's compilation from, Sathya Sai Speaks. Vol. 3. "Vamsi Kunj," Chapter
19; Sathya Sai Sai Speaks. Vol. 4. "The Rain Clouds," Chapter 23; Sathya Sai
Speaks. Vol. 16. "Why the Avathaar comes," Chapter 23; Sathya Sai Speaks.
Vol. 20. "The Avatar as the Ideal," Chapter 18; Sathya Sai Speaks. Vol. 27.
"The glory of Krishna Avathaar," Chapter 23; Sathya Sai Speaks. Vol. 29.
"Krishna's life and message," Chapter 40; Sai Baba. Krishna Was An Infinite
Ocean: Gopikas Were Small Tributaries Merging In The Ocean. Summer Showers
in Brindavan, Chapter 24. 1978; Divine Discourse by Bhagavan Sri Sathya Sai
Baba "Sri Krishna Janmaashtami,"
2003, Prasanthi Nilayam).
In this Kali Yuga, the principle of Prema (the Divine Love) is not in evidence. It is smothered in jealousy, conceit, hatred, fear, falsehood and greed. That is why it is best referred to as the kalaha-yuga (the age of faction), marked by fights between mother and daughter, father and son, teacher and pupil, guru and guru, brother and brother. The recitation of the name of Krishna is the best method for cleansing the mind of all these evil impulses.
You may ask, "If we engage ourselves in this pastime, how can we earn our
livelihood?" Well, let me assure you, if you have pure and steady faith in
the Lord, He will provide for you, not merely food, but the nectar of
immortality. You have that mighty potentiality in you, to discover the Lord
within and compel Him to grant you that nectar.
She could not make out what it meant. "Is it a
dream or Vishnu's Maya (illustrious power)? My son is an infant. How can all
the worlds appear in his tiny mouth? It must be my imagination." Such doubts
arise in the minds of those who are caught up in the delusions of the body
That same night Krishna gave a directive to his mares.
"Today do not rake the cows for grazing. Let us rake the calves. Come with
the calves together with your respective musical instruments. We must spend
the day with music." Most of them came with flutes on which they could play
well, holding a stick in one hand and a flute in the other. Only two boys
brought two mud-pots to be used as drums. (Playing on the mud-pot is known
today as Ghatavadhyam. This art is as ancient as the Dwapara Yuga).
Dama, one of the two intimate friends of Krishna told Krishna that he was feeling hungry and would like to have some palm-fruits from palm trees a little far away. Balarama (elder brother of Krishna, noted for his strength) went near the trees and shook them. All the fruits dropped brown. At that time, a huge donkey appeared there. All were frightened. The donkey was getting bigger and bigger. Balarama seized the donkey by the forelegs and dashed it to the ground. The cowherd boys hailed Balarama as a hero and danced in joy.
Biding his time, Brahma created at that moment a huge cave. He took into the cave all the calves, while the cowherd boys were immersed in merriment. Missing the calves, the boys started searching for them, shouting "Krishna! Krishna!" They all went into the cave. Immediately the mouth of the cave closed in. The boys and the calves were caught inside. They were there for a whole year.
Krishna wanted to teach Brahma a lesson. He took the form of all the calves and all the Gopalas imprisoned in the cave. In the evening Krishna and Balarama took the calves and the boys back to their homes. This went on day after day for a whole year. The elders assumed that the calves and the boys were their own. Brahma wondered what was happening? Had Krishna managed to free the boys and the calves from the cave? When he went into the cave he found all of them inside. He was amazed to find that the same boys and calves were inside as well as outside.
"Oh Krishna! You are subtler than the atom and vaster
than the vaste in creation. You dwell in all the myriad species in all the
world, how can anyone know you?" Brahma prayed to Krishna to forgive him and
released the calves and the boys from the cave.
Not recognizing His Divinity many people reviled Krishna calling him a philanderer and a thief. These accusations do not detract from His greatness. People make the same mistake about themselves, forgetting their inherent divinity and identifying themselves with their bodies. Krishna appeared in human form to teach mankind to transcend their body consciousness.
No person afflicted with lust or envy or greed or
attachment or egoism can pronounce judgement on the ethereal, formless,
nameless principle that concretised as Krishna. There are many subtle truths
relating to an incarnation which cannot be easily understood. Merely to
describe the various sports and exploits of Krishna as a child is only a
pastime. No one can determine or dictate to God how He should act. He can
transform anything in a moment.
Today if the Divine wants to punish the wicked and protect the righteous,
there will not be even one wholly righteous person. All will qualify for
punishment. It is not a question of destroying the wicked. The task today is
to transform adharma (unrighteousness) into dharma (righteousness). How is
this to be done? Through love alone. Being associated ardently with all
living beings winning their love through love, and through a process of
correcting their vision and purifying their consciousness, leading them to
the realisatlon of the God which is their core - this is the task before
Gouranga (name for Chaithanya, fifteenth century
Vaishnava mendicant reformer; taught the path of love and devotion to
Krishna) the great example of this thirst, is so called because his heart
was so pure that it had no touch of blemish at all. He is called Krishna
Chaithanya (consciousness, intelligence, spirit), because he lost his
chaithanya, that is, became unconscious of the world outside him, when he
heard the name Krishna and became Krishna conscious.
In the Gita the Lord has declared that in human is the
power of discrimination, the buddhi (intellect). Human cannot achieve
greatness by the acquisition of all forms of wealth. It is intelligence that
makes human respected. It is to raise human to a higher level that the
Divine comes down as Avatar. Avatar means descent. Divinity descends to the
human level and teaches how human can divinise him/herself. This is the
teaching of the Gita. All the great scriptures, have originated for the same
purpose. The scriptures, by themselves, cannot redeem human. They serve only
as guideposts. They indicate the roads to be taken to realise the Divine.
Dharma. What is dharma, why should it be followed, what does it allow, what does it condemn, etc. The Gita is the best text on dharma: the first word in it is dharma and the last word is mama (mine). So, it teaches each student what exactly should to consider as "the dharma which is mine!" Each one must evolve own dharma based on Atmadharma, the faith that the Atma is individuals' true reality.
Bhakthi. Bhakthi (devotion) is like a king, who has two aides-de-camp called jnana (Divine knowledge) and vairagya (non-attachment). Without these two bodyguards, bhakthi is never secure or safe. Bhakthi must be built upon the foundation of jnana; it must flower as "detachment from the world." The jnani is unmoved by agitating feelings and emotions, unshaken by the storms of fortune, good or bad; the vairagi (the detached), is the person who has rid of the three gunas (qualities of the mind); and the bhaktha (devotee) is he who is all prema (love). Bhakthi, jnana and vairagya are three peaks of the same Himaalyan range. Prema creates dhaya (compassion); vairagya induces dhama (tolerance); and, jnana leads you along the path of dharma.
When the house catches fire, you run about in desperate haste to get succour
and to put out the flames; but, you do not realise that the fire raging
inside you is even more devastating and devouring. You must take up the duty
of fire fighting in right earnest and never rest until the flames are put
out. Start serving your parents, your teachers, the elders, the poor, the
diseased, the distressed. Promote love, concord, co-operation,
brotherliness. Join the company of the good, the striving, the yearning
sadhakas and you will soon reach the stage of peace within and harmony
Morality is based on good conduct. Sacred, pure and helpful activities constitute right conduct. It is such conduct that is conducive to the blossoming of human excellence.
(Reet's compilation from, Sathya Sai Speaks. Vol. 3. "Vamsi
Kunj," Chapter 19; Sathya Sai Sai Speaks. Vol. 4. "The Rain Clouds," Chapter
23; Sathya Sai Speaks. Vol. 16. "Why the Avathaar comes," Chapter 23; Sathya
Sai Speaks. Vol. 20. "The Avatar as the Ideal," Chapter 18; Sathya Sai
Speaks. Vol. 27. "The glory of Krishna Avathaar," Chapter 23; Sathya Sai
Speaks. Vol. 29. "Krishna's life and message," Chapter 40; Sai Baba. Krishna
Was An Infinite Ocean: Gopikas Were Small Tributaries Merging In The Ocean.
Summer Showers in Brindavan, Chapter 24. 1978; Divine Discourse by Bhagavan
Sri Sathya Sai Baba "Sri Krishna Janmaashtami,"
2003, Prasanthi Nilayam).
Love of God is the means and the goal. This was the secret revealed by the cowherd boys and maiden. They saw love in everything - in the music of Krishna's flute, which filled the world with love and flooded the parched earth with love.
The Divine is in every one. Only that day when one
strives to develop such love for God is the day of Krishna's birth within.
Krishna is born in us when we try to develop the Divine love as the means to
overcome our bonds.
The symbolic meaning of this action is Krishna's preference for sathwa, represented by the pure white curds and milk.
Krishna had always eluded the gopis after playing his
mischief. But once he wanted to provide a clue by which they could trace
him. Krishna went into a house stealthily, broke a pot of milk and quietly
hid himself. The gopis found that he had broken the pot and tried to trace
him. The milk white steps which he had left revealed to them his hide-out.
Then, Krishna revealed to them the spiritual truth that if they cling to the
feet of the Lord they realise Him. "Follow my footsteps and you shall find
me," told Krishna.
He had taken three vows and the kankans were symbolic of his determination to fulfill them. They were, as mentioned by Him in the Gita:
1, I shall incarnate
Myself in every age, to revive and resurrect dharma.
assured the world that He would come in human form and lead mankind onto the
dharmic path, and thus liberate it from its grief and the succession of
births and deaths.
(There are all kinds of lunatics in the mental hospital, many of whom pose difficult problems for the doctors. If some God-mad devotee sits in a corner chanting God's name, what a relief he would be to doctors. If you develop this kind of sublime madness, you will be supremely fortunate indeed! Only then they will get rid of the mad craving for wealth and the things of the world).
Because of the craze for riches, all
other evil qualities like pride, greed, envy and hatred have grown among
mankind. Wealth is, indeed, needed, but it is the wealth of Divine Grace and
the treasure of Divine Love.
You can understand Radha if you can fathom the depth of
that thirst. Radha believed that Krishna is the basis; she did worship to
Krishna in a continuous stream; in fact, she is Prakrithi, which is another
form of the Lord or Pursuha Himself. The real nature of Radha can be
understood by those who have acquired that deep 'distressing' thirst for the
Formful Aspect of the Lord, and for the Divine Call that resonates in the
heart as the entrancing tune of the Flute.
Swami notes that Neeraja's story is long and not found in books; Swami alone must tell about it, for it is only the Person who has experienced it that can describe it.
A bride called Neeraja came to
Gokulam (village of cowherds on the banks of Yamuna wherein Nanda and
Krishna resided) as the daughter-in-law of a Gopa family. Her husband and
parents-in-law warned her against Krishna and His pranks and threatened her,
on pain of dire punishment, to keep away from Him and to avoid Him by every
She was driven out of her house by the mother-in-law for that. She was an outcast. The whole village rose up against her; she spent her days in the vamsi kunj, her whole mind fixed on the Lord whom she had installed there. Years passed. Nanda, Yasoda and Radha left the world. She was now 52 years old. One day, she prayed desperately to Krishna.
Krishna responded to her yearning and called her by name, so sweetly that the very Voice filled her with new life. The vamsi kunj was flagrant with Divine glory. Krishna came near and took Neeraja's palm In His Hand. "What do you desire?" asked He.
She asked "What is the purpose of
life?" "To merge In God." "Well let me merge in You...but, before that,
before my Prema merges in yours, let me hear you play on that flute for a
short while." Krishna smiled and gave the excuse that He had not brought His
flute. But, seeing Neeraja's yearning, He plucked a reed from the vamsi kunj
and broke it right and in a trice converted it into a flute. With Neeraja on
his lap, Krishna played so melodiously on the flute that the entire Gokula
and even the whole world, was bathed in ecstatic joy. When He stopped,
Neeraja had attained final beatitude and was no longer a limited individual
gopee separate from Him.Krishna laid aside His flute and said, He will not
play on it again.
She told him: "Krishna! All the troubles we experienced were due to our delusions. If Dharmaja had not been lured by the game of dice, would we have been subject to exile in the forest and all the troubles we went through? Hence my children were the root cause of all our troubles. You are always our protector. During all our troubles I always remembered you. However, having had you with us all these years, we are deeply distressed to see you part from us. I have no power to change your mind. I only pray do not forget this aunt of yours."
After that, Krishna went to Uttara (Abhimanyu's, Arjuna's son's wife). Hearing that Krishna was leaving for Dwaraka, Utthara ran towards Krishna and fell at his feet. "Lord! Since Abhimanyu's death, I have been trying hard to bear the pain that is gnawing at my bosom. There is a fire burning in my womb. You should not leave at all for Dwaraka now. You were the saviour of the Pandavas. The child in my womb is the only hope of the Pandava clan. If anything untoward happens to that child, the Pandava dynasty will be extinguished.
Krishna was immediately moved by
Uttara's deep devotion. The journey to Dwaraka was given up. Krishna made a
promise to Uttara. "I will not leave for Dwaraka till your child is born,"
assured Krishna. When the child was born, Krishna named him Pareekshith.
To set an example to the world, the Lord engages Himself in apparently trivial activities and teaches the lessons to be learnt from them. God sets an example in humility and reverence. On occasions, the Lord (in human form) can be harsh and relentless. He will declare the truth without mincing words. Here again Krishna provides the example.
Dharmaja (eldest of the Pandava brothers) wanted to perform the Rajasooya Yajna (sacrificial ritual for Paramountcy) after getting the approval of the citizens and the ministers and priests. Dharmaja sought Krishna's blessings for the performance of the yajna. After listening to Dharmaja's proposal, Krishna smiled and said, "Only a supreme sovereign ruler, whose suzerainty is accepted by all rulers in the country, can perform such a yajna. You are not such a sovereign emperor. There are quite a few rulers like Sisupala, Jarasandha and Dhanthavakra, who do not recognise your power. As long as there are such kings, you are not qualified to perform the Rajasooya Yajna."
(Misinterpreting the purport of Krishna's advice, some
people characterised him as an instigator of wars. Krishna did not call on
Dharmaja to go to war. All that he told him was about the qualifications
required for performing the Rajasooya Yajna. Then, Dharmaja took counsel
with his brothers and effected the conquest of Sisupala, Jarasandha and
Krishna replied: ?What you have said as a devotee is true. But from the worldly point of view, as a king you have to respect the obligations prescribed for the king. You must distinguish your obligations to God and your secular duties as a ruler."
This distinction is as true today as it was in the olden days. Individual freedom and fundamental law are distinct things. What relates to affairs of state should not be linked with one's personal concerns.
Krishna urged that he should be allotted a specific task to be responsible for receiving the scholars and the priests who would be attending the yajna, washing their feet and doing all honours to them.
Here is an illustration of how Krishna set an example in the elimination of the ego. Why should Krishna, who was such a great and powerful personality, take upon himself such a humble task as washing the feet of pandits? One who aspires to be a leader should show qualities of leadership in every field. It was to serve an example to the world in every sphere that Krishna undertook many tasks and never considered anything as too small or trivial.
(Reet's compilation from, Sathya Sai
Speaks. Vol. 3. "Vamsi Kunj," Chapter 19; Sathya Sai Sai Speaks. Vol. 4.
"The Rain Clouds," Chapter 23; Sathya Sai Speaks. Vol. 16. "Why the Avathaar
comes," Chapter 23; Sathya Sai Speaks. Vol. 20. "The Avatar as the Ideal,"
Chapter 18; Sathya Sai Speaks. Vol. 27. "The glory of Krishna Avathaar,"
Chapter 23; Sathya Sai Speaks. Vol. 29. "Krishna's life and message,"
Chapter 40; Sai Baba. Krishna Was An Infinite Ocean: Gopikas Were Small
Tributaries Merging In The Ocean. Summer Showers in Brindavan, Chapter 24.
1978; Divine Discourse by Bhagavan Sri Sathya Sai Baba "Sri Krishna
Janmaashtami," 2003, Prasanthi Nilayam).
It is very difficult to comprehend the truth about the Divine. The omnipresent Divine is present both in truth and untruth. He is present both in dharma (righteousness) and adharma (unrighteousness). He is present in good and evil. With regard to such an all-pervading Divine, how can anyone determine what is good and what is bad?
From the earliest times people have been proclaiming
what is Divine. That the Divine has a form and possesses innumerable
auspicious qualities was declared from their experiences. The Cosmos
functions on the basis of three types of actions. Creation, sustenance and
dissolution are the three processes. The truth of this phenomenon cannot be
denied by anyone at any time or place, whether individual is a Vedantin or a
scientist, an engineer or a person of the world. While this has enabled
people to describe the Divine, it has not served to demonstrate God. But
they were able to indicate the means by which one can experience God.
The great Mahabharata war was on. Each of the Pandava brothers was involved in separate encounters. Dharmaja, the eldest brother, was engaged in a fierce battle with Karna. The Pandava forces could not withstand the missiles coming from Kama. The Pandava forces were fleeing. Dharmaja retired to his tent in great anguish, unable to bear reverses in the battle. At that moment Arjuna entered his brother's tent. On seeing him, Dharmaja flew into a rage. Burning with anger, Dharmaja burst out at Arjuna that all his prowess and the power of his mighty bow, Gandiva, had been utterly useless.
Unable to suffer these accusations, Arjuna lifted his Gandiva and was about to strike Dharmaja. At that very moment Krishna appeared there. Krishna tried to pacify Arjuna. He said, "Arjuna! It is not mete that you should raise your arm against your elder brother. The primary trait of brothers is to show respect towards elders and earn their regard. Forgetting your duty you have allowed yourself to be provoked by words and resorted to wrongful action."
He requested Dharmaja to withdraw and gave proper advice to Arjuna on how he should conduct himself.
Assuaged by Krishna's appeal and accepting his wise
counsel, Arjuna retired to his tent. Proceeding next to Dharmaja's tent and
seeing the agony he was experiencing, Krishna bent down and held Dharmaja's
feet. Krishna told him: "Dharmaja! It is not fitting that an elder brother
like you should behave in this fashion. It is not right that you should
blame your younger brother Arjuna in such strong language. You must go
immediately to Arjuna and seek his forgiveness."
When Krishna alighted from the chariot, Duryodhana,
Dussasana and others greeted him and invited him to stay in their palatial
guest-house and accept their hospitality. Even at that moment Krishna taught
them the proprieties governing affairs of state. He said: "Dussasana, I have
come as an envoy. It is only after completing my mission as envoy can I
accept your hospitality."
Krishna replied: "Vidura, in the interest of the people and welfare of the world, I have to undertake such missions." Here Krishna gave an example. Living in society, one has to understand the interaction between the individual and society. It is a continuous process of give and take. The individual contributes to society and derives benefits from the society.
Krishna continued: "I wish to see that no rift develops among the Pandavas and that complete harmony and unity prevail amongst them. Any differences among the Pandavas will be disastrous for the world. I am ready to undertake any mission, however trivial or hazardous."
Krishna then went to the Assembly Hall of the Kauravas. All the sages and other worthies in the hall rose as Krishna entered. Bhishma (the guardian and patriarch of the Kauravas and Pandavas; trapped by his fate to fight on side of evil Kauravas) assisted by Drona and Dhritarashtra, approached Krishna and requested him to take the preeminent seat intended for him. What Krishna said on that occasion is an object-lesson to the world. He said: "Oh King! I shall take my seat only after all the people here have taken their seats. Until then I cannot, take my seat."
all had resumed their seats, Krishna continued standing and said: "I must
first complete the ambassadorial mission on which I have come." He turned to
king Dhritarashtra and said: ?Oh King! As stipulated by you, the Pandavas
have returned after spending 12 years in exile in the forest and living one
year incognito. Today you have to fulfill the pledge you gave to them that
you will return their kingdom to them. It is your duty to honour your word."
On listening to Krishna, Dhritarashtra said, "Why are the progeny of two brothers. Are not all of them equal in your eyes Krishna? This is one family and one kingdom. Is it proper for you to view the Kauravas in one way and the Pandavas in another way?"
Krishna then explained clearly to Dhritarashtra: "Let me tell you what binds me to the Pandavas. A body has many limbs. In my body, Dharmaja is like the head. Arjuna represents my two arms. Bhima is like my stomach. Nakula and Sahadeva are like my two feet. Krishna is the heart of this body. My relationship with the Pandavas is like that of the heart to the rest of the body."
The moment Duryodana and Dussasana heard these words,
they became indignant and their eyes became red with anger. When one is
puffed up with pride and physical prowess, one has bloodshot eyes. All the
elders in the Assembly were in agreement with Krishna. Dhritarashtra,
however, wanted to retire to take rest for a while. He retired to his
private chamber. Krishna came there. Holding both his hands, Dhritarashtra
pleaded with Krishna: "My sons are wicked fellows. My infatuation for them
has blinded my vision. The Pandavas are undoubtedly righteous. Their
adherence to truth and justice is exemplary. I am unable to see a way out."
After these talks,
Krishna realised that his mission of parleys for peace would not succeed.
Having regard to the well-being of the devotee and the good of the world, Krishna performed actions whether big or small, solely for the good of others.
The greatness of any individual
depends upon the reform of his/her character. It does not depend upon power,
money or position.
Einstein was conscious
that people who might excel in some subject might be lacking in general
knowledge or common sense and knowledge of worldly matters. This readiness
to learn from any person or source is the real mark of greatness).
Once Arjuna was disgusted with life
and wanted to commit suicide that very night. Krishna, decided to avert
this. He went to Arjuna's residence and told him that he wanted to discuss
some urgent matter with him and therefore he wanted to dine with him that
day. When Subhadra (Arjuna's wife) and others were engaged otherwise,
Krishna called Arjuna to a private chamber. As soon as Arjuna was inside,
Krishna bolted the door. He then took firm hold of Arjuna's feet. Arjuna
immediately burst out: "Swami!" What unworthy act have I done? Why are you
acting like this?"
Arjuna said, "I
was ignorant of the subtle truths you have revealed. Please forgive me.
Henceforth, in all my life I will not think of any such act." In this
manner, Krishna, in His love for the Pandavas, was prepared to go to any
length and do even menial act to protect them.
to bear this rebuke, Arjuna prayed internally to Krishna. Meanwhile Krishna
returned and told the brothers: ?What Arjuna has done is true to human
nature. The more intellectual a person is, the more he is subject to these
traits. Such persons have no firm belief in anything. Because of your
intellect, you Arjuna behaved without understanding what has gone before or
what is to come. Henceforth don't rely on your intellect. Carry out the will
of the Divine."
The spectacle of a dense forest confers delight. The sight of all tall mountain excites wonder. Seeing the torrent in a river one rejoices. All these are evidences of the power of the Divine. The stars shine. The planets revolve. The sun blazes forth. The wind blows. All these are signs of the Divine at work. When you see the spark of a fire, you can infer the nature of fire. If you know the nature of a drop of water, you can understand the nature of Ganga. Likewise, if you understand the nature of the atom, you can understand the nature of the objects in the entire Cosmos. Recognising this truth, the Upanishads declared: "The Divine is subtler than the atom and vaster than the vastest."
Divinity is the all-pervading Cosmic Consciousness present in all. The nature of this Consciousness should be understood. It is chith, which illumines every object in creation. Chith illumines what exists and thereby makes it cognisable. Existence is sath. Cognisability is chith. The combination of sath and chith confers thrupthi (satisfaction derived from enjoying the object). The Divine pervades everything inside and outside. Awareness of the Divine will confer bliss.
If people today wish to achieve spiritual bliss, they have to follow three principles.
First, they must know what has to be
Next, what is it that you have to give up? The delusion under which what is unreal is considered real and what is real is treated as unreal. People consider that they are in the grip of Maya and that they are caught up in misery. Misery has no limbs to hold you. It is so due to your ignorance. Get rid of this ignorance and you will experience bliss.
What is the goal you have to reach? You have come from the Atma and you have to return to the Atma. This is what the Upanishads sought to convey when they declared: "Asatho maa sadhgarnaya" (Lead me from the unreal to the Real). Where there is truth, untruth exists as its shadow.
"Thamaso maa jyothirgamaya" (Lead me from darkness to Light). What is darkness and what is light? Light alone exists. Darkness is only the absence of light. Discovering the light leads to the elimination of darkness.
"Mrithyor-maa Amritham gamaya" (Lead me from death to Immortality). Birth and death are incidental to the body alone. Your Self has neither birth nor death.