Once, Dakshinamurthi wanted to teach the people the real spirit of God and also He wanted to enjoy Himself. He took a tree as His guru; He took a river as His guru, so also He took a stone as His guru. He took nature as His preceptor and began to travel with joy.

After some time, He reached the shore of an ocean. He sat on the shore and was contemplating. At that time a little dirt had fallen in the ocean. The ocean became very furious and sent wave after wave to repel that dirt to the shore. Dakshinamurthi got angry with the sea. He said, “What is this? This dirt is a very small thing and the ocean is a very expansive one. Can it not contain this small piece of dirt in itself? How selfish is this ocean?” Then He reflected that because the ocean is to be respected, He should find out whether it wished to give Him some message. He felt he should not get angry with the ocean and prayerfully asked that He be given the reason for its action and thus make His heart and mind peaceful. Then the ocean spoke thus: “I am very expansive and very large and in me are born many, many animals and creatures. Therefore, I always wish that my form should be very clean. If I give place to dirt, though it be very small, tomorrow it will make all my form unclean. Therefore, I did not want to give place to that little dirt and wanted to throw it back to the shore.”

This, Dakshinamurthi compared to samsara or family. If, in the family, we give place to a mean idea or a mean quality, it will certainly grow and will cover up and enmesh the whole family. Therefore, people leading a family life should try to see that not even a small, mean quality enters it. Samsara does not refer to family life alone. Our life itself is a samsara. So in this life, we should never give place to things that will mislead us or that will make us unclean.

II Samastha Lokah Sukhino Bhavantu II

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There was a cowherd called Maladasa who was determined to see the Lord, as He was described in the sacred texts he had heard expounded in the village temple by a pandit. So he prayed fervently to the “black Lord riding on the white bird” all the time his cows were pasturing in the fields.

Eleven days passed; but, there was no sign of the “black Lord riding the white bird,” He had forgotten to take food and drink during all those days and so, had become weak, too weak to walk or talk. At last, the Lord melted at his entreaties and presented Himself before him as an old Brahmin; but the Brahmin was not riding a white bird, nor was he black, beautifully black, as the pandit had described. So, he asked the Brahmin to come the next day at seven in the morning, so that he may bring the pandit and verify whether He was the Lord Himself.

The pandit laughed at the whole affair and refused to take part in it, but Maladasa was so importunate that he agreed. The entire village turned out on the river bank the next day, long before seven o’clock. The Brahmin was there, exactly as he had promised and Maladasa showed Him to all. But, they could not see him!

They began to laugh at the cowherd’s antics and threatened him with a severe beating for bringing them along as butts for his joke. Maladasa could see the Brahmin clearly but no one else could. At last, he got so enraged that he walked up to the old Brahmin and gave him a whacking blow on the cheek, saying, “Why don’t you show yourself to all?”

That blow changed the entire scene. Krishna appeared in resplendent robes, smiling face, captivating form and the white bird. As the astounded villagers were recovering from the amazement, the Vimana (heavenly chariot), floated down from the sky and Krishna asked Maladasa to sit inside it. Then, with the Lord by his side Maladasa rose up and soon was out of sight.

II Samastha Lokah Sukhino Bhavantu II

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A Gopika once asked Radha how she felt when she saw Krishna, how her heart responded, what transformation occurred in her and what joy she experienced. Radha replied: “The moment I hear the melodious flute of Krishna, my heart becomes still, and I forget myself when I learn that Krishna is coming. I am lost in the music of His flute and I am aware of nothing else. How can I describe to you my feelings when I am intoxicated by the magic of His melody?”

The God intoxicated devotee cannot describe his blissful experience in words. One who attempts to express it, has no real experience of it at all.

Those who regard themselves as devotees should recognise the vast difference between their narrow minded attitude and the ineffable character of true devotion. They should resolve to shed all their petty attachments and develop steadfast devotion to God as the main object of their life. For this purpose, the company of the good is essential. Good thoughts are promoted only through association with the good. This means avoiding contact with the evil minded and the unrighteous. Association with bad persons makes even a good person bad. There are classic examples of the evil consequences of association with the bad. Kaikeyi in the Ramayana and Dharmaraja in the Mahabharata are examples of persons who suffered grievously because of their association with evil minded persons Manthara in the case of Kaikeyi and the Kauravas in the case of Dharmaraja.

Everyone must strive to fill the heart with true devotion. Constant contemplation on the form of the Lord and frequent repetition of the Lord’s name are the means by which the heart is filled with the love of God. When there is this love, the devotee is filled with inexpressible ecstasy. It was out of such ecstasy that Kulasekhara Alwar, the royal saint, exclaimed: “Oh Lord! People talk of Moksha as the means of redeeming life and getting rid of birth and death. I do not ask for such redemption. I shall be content with loving you and serving you in countless lives. Allow me to love you and serve you that is the only blessing I seek from you and not Moksha.”

II Samastha Lokah Sukhino Bhavantu II

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There was a rich gentleman who was very prosperous in his life. He had amassed a large quantity of wealth, houses, field and lands, and had many servants and dependents. When Baba’s fame reached his ears, he said to a friend of his, that he was not in want of anything, and so he would go to Shirdi and ask Baba to give him Brahma-Jnana which, if he got, would certainly make him more happy. His friend dissuaded him, saying, “it is not easy to know Brahman, and especially so for an avaricious man like you, who is always engrossed in wealth, wife and children. Who will, in your quest of Brahma-Jnana, satisfy you that won’t give away even a paisa in charity?”

Not minding his friend’s advice, the fellow engaged a return-journey tonga (horse drawn carriage) and came to Shirdi. He went to the Masjid, saw Sai Baba, fell at His Feet and said, “Baba, hearing that You show the Brahman to all who come over here without any delay, I have come here all the way from my distant place. I am much fatigued by the journey and if I get the Brahma-Jnana from You, my troubles will be well-paid and rewarded.” Baba then replied, “Oh, My dear friend, do not be anxious, I shall immediately show you the Brahman; all My dealings are in cash and never on credit. So many people come to Me, and ask for wealth, health, power, honour, position, cure of diseases and other temporal matters. Rare is the person, who comes here to Me and asks for Brahma-Jnana. There is no dearth of persons asking for wordly things, but as persons interested in spiritual matters are very rare, I think it a lucky and auspicious moment, when persons like you come and press Me for Brahma-Jnana. So forthwith, I show to you with pleasure, the Brahman with all its accompaniments and complications.”

Saying this, Baba started to show him the Brahman. He made him sit there and engaged him in some other talk or affair and thus made him forget his question for the time being. Then He called a boy and told him to go to one Nandu Marwari, and get from him a hand-loan of Rs. five. The boy left and returned immediately, saying that Nandu was absent and his house ws locked. Then Baba asked him to go to Bala grocer and get from him, the said loan. This time also, the boy was unsuccessful. This experiment was repeated again twice or thrice, with the same result.

Sai Baba was, as we know, the living and moving Brahman Incarnate. Then, some one may ask – “Why did He want the paltry sum of five rupees, and why did He try hard to get it on loan? Really He did not want that sum at all. He must have been fully knowing, that Nandu and Bala were absent, and he seems to have adopted this procedure as a test for the seeker of Brahman. That gentleman had a roll or bundle of currency notes in his pocket, and if he was really earnest, he would not have sat quiet and be a mere onlooker, when Baba was frantically trying to get a paltry sum of Rs. five. He knew that Baba would keep His word and repay the debt, and that the sum wanted was insignificant. Still he could not make up his mind and advance the sum. Such a man wanted from Baba the greatest thing in the world, viz., the Brahma-Jnana! Any other man, who really loved Baba, would have at once given Rs. five, instead of being a mere onlooker. It was otherwise with this man. He advanced no money nor did he sit silent, but began to be impatient, as he was in a haste to return and implored Baba saying- “Oh Baba, please show me the Brahman soon.” Baba replied – “Oh my dear friend, did you not understand all the procedure that I went through, sitting in this place, for enabling you to see the Brahman? It is, in short this. For seeing Brahman one has to give five things, i.e. surrender five things viz. (1) Five Pranas (vital forces), (2) Five senses (five of action and five of perception), (3) mind, (4) intellect and (5) ego. This path of Brahma-Jnana of self-realization is ‘as hard as to tread on the edge of a razor’.

Sai Baba then gave rather a long discourse on the subject, the purport of which is given below

Qualifications for Brahma-Jnana or Self-Realization

All persons do not see or realize the Brahman in their life-time. Certain qualifications are absolutely necessary.

(1) Mumukshu or intense desire to get free. He, who thinks that he is bound and that he should get free from bondage and works earnestly and resolutely to that end; and who does not care for any other thinks, is qualified for the spiritual life.

(2) Virakti or a feeling of disgust with the things of this world and the next. Unless a man feels disgusted with the things, emoluments and honors, which his action would bring in this world and the next, he has no right to enter into the spiritual realm.

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(3) Antarmukhata (introversion). Our senses have been created by God with a tendency to move outward and so, man always looks outside himself and not inside. He who wants self-realization and immortal life, must turn his gaze inwards, and look to his inner Self.

(4) Catharsis from (Purging away of) sins. Unless a man has turned away from wickedness, and stopped from doing wrong, and has entirely composed himself and unless his mind is at rest, he cannot gain self-realization, even by means of knowledge.

(5) Right Conduct. Unless, a man leads a life of truth, penance and insight, a life of celibacy, he cannot get God-realization.

(6) Preferring Shreyas, (the Good) to Preyas (the Pleasant). There are two sorts of things viz., the Good and the Pleasant; the former deals with spiritual affairs, and the latter with mundane matters. Both these approach man for acceptance. He has to think and choose one of them. The wise man prefers the Good to the Pleasant; but the unwise, through greed and attachment, chooses the Pleasant.

(7) Control of the mind and the senses. The body is the chariot and the Self is its master; intellect is the charioteer and the mind is the reins; the senses are the horses and sense-objects their paths. He who has no understanding and whose mind is unrestrained, his senses unmanageable like the vicious horses of a charioteer, does not reach his destination (get realization), but goes through the round of births and deaths; but he who has understanding and whose mind is restrained, his senses being under control, like the good horse of a charioteer, reaches that place, i.e., the state of self-realization, when he is not born again. The man, who has understanding as his charioteer (guide) and is able to rein his mind, reaches the end of the journey, which is the supreme abode of the all-pervading, Vishnu (lord).

(8) Purification of the mind. Unless a man discharges satisfactorily and disinterestedly the duties of his station in life, his mind will not be purified and, unless his mind is purified, he cannot get self-realization. It is only in the purified mind that Viveka (discrimination between the Unreal and the Real), and Vairagya (Non-attachment to the unreal) crop up and lead on the self-realization. Unless egoism is dropped, avarice got rid of, and the mind made desireless (pure), self-realization is not possible. The idea that ‘I am the body’ is a great delusion, and attachment to this idea is the cause of bondage. Leave off this idea and attachment therefore, if you want to reach the goal of Self-realization.

(9) The necessity of a Guru. The knowledge of the self is so subtle and mystic, that no one could, by his own individual effort ever hope to attain it. So the help of another person-Teacher, who has himself got self-realization is absolutely necessary. What others cannot give with great labour and pains, can be easily gained with the help of such a Teacher; for he has walked on the path himself and can easily take the disciple, step by step on the ladder of spiritual progress.

(10) and lastly the Lord’s Grace is the most essential thing. When the Lord is pleased with any body, He gives him Viveka and Vairagya; and takes him safe beyond the ocean of mundane existence, “The Self cannot be gained by the study of Vedas, nor by intellect, nor by much learning. He, whom the Self chooses, by him It is gained. To him the Self reveals Its nature”, says the Katha Upanishad.

After the dissertation was over, Baba turned to the gentleman and said – “Well sir, there is in your pocket the Brahma (or Mammon) in the form of fifty-times five (Rs.250/-) rupees; please take that out.” The gentleman took out from his pocket the bundle of currency notes, and to his great surprise found, on counting them, that there were 25 notes of 10 rupees each, Seeing this ominiscience of Baba, he was moved and fell at Baba’s Feet and craved for His blessings. Then Baba said to him, “Roll up your bundle of Brahma viz. Currency notes. Unless you get rid completely of your avarice or greed, you will not get the real Brahma. How can be, whose mind is engrossed in wealth, progeny and prosperity, expect to know the Brahma, without removing away his attachment for the same? The illusion of attachment or the love for money is a deep eddy (whirlpool) of pain full of crocodiles in the form of conceit and jealousy. He, who is desireless, can alone cross this whirlpool. Greed and Brahma are as poles asunder, they are eternally opposed to each other. Where there is greed, there is no room for thought or meditation of the Brahma. Then how can a greedy man get dispassion and salvation? For a greedy man there is no peace, neither contentment, nor certainty (steadiness). If there be even a little trace of greed in mind, all the Sadhanas (spiritual endeavors) are of no avail. Even the knowledge of a well-read man, who is not free from the desire of the fruit or reward of his actions, and who has got no disgust for the same, is useless and can’t help him in getting self-realization. The teachings of a Guru are of no use to a man, who is full of egoism, and who always thinks about the sense-objects. Purification of mind is absolutely necessary; without it, all our spiritual endeavors are nothing, but useless show and pomp. It is, therefore, better for one to take only what he can digest and assimilate. My treasury is full, and I can give anyone, what he wants, but I have to see whether he is qualified to receive what I give. If you listen to Me carefully, you will be certainly benefited. Sitting in this Masjid, I never speak any untruth.”

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When a guest is invited to a house, all the members of the household and other friends and relations that happen to be present, are entertained, along with the guest. So all those that were present in the Masjid at this time, could partake of the spiritual feast, that was served by Baba for the rich gentleman. After getting Baba’s blessings, one and all, including the gentleman left the place quite happy and contented.

II Samastha Lokah Sukhino Bhavantu II

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In His childhood, Gandhi used to be full of fear. There was a maid in his home called Rambha. Gandhi disclosed to her how he was always afraid. Rambha told him “Child, always recite the Name of Rama. By chanting Rama’s Name, your fear will go away.” From that time Gandhi was always chanting the Name of Rama. The habit of reciting Rama’s Name, which began in his boyhood, continued right up to the moment of his passing. Nor was that all. By adhering to the chanting of Rama’s Name, Gandhi was able to achieve his aim of winning the country’s freedom by non-violent means. For such a life of purity and virtue, his parents were primarily responsible.

Gandhi earned the appellation of “Mahatma” because of the sacred “Kokila Vratha” observed by his mother. Gandhi’s mother used to observe everyday a vow known as “Kokila Vratha”. As soon as she completed the ritual, she would wait for the call of the Kokila (the Indian cuckoo) before her breakfast. However, on one day, she waited for a long time, without taking food, for the call of the cuckoo. Noticing this, the young Gandhi went out of the house, imitating the cooing of the cuckoo and then told his mother, “Now that the cuckoo has made its call, please mother, take your food.” Unable to contain her grief, the mother slapped Gandhi on his cheeks and wailed. “What sin have I committed that such a liar should be born to me! What a great sinner I am to have begotten such a wicket liar as a son, Oh Lord!” She was shedding tears as she spoke. Deeply moved by his mother’s words, Gandhi made a promise to her, “In my life, henceforth, I will not utter falsehood.”

Gandhi was teaching the aspect of Ahimsa (non-violence) to people in many ways. The meaning of Ahimsa is that either in thought, word or deed, you should not cause harm to anybody. Gandhi took a vow that till the end of his life, he will follow this. But on one occasion, when he saw a cow suffering from pain, he could not bear it and he advised the doctor to give an injection and end the life of the cow. Thus, in order to help the suffering individual, we may sometimes have to harm him. The only way in which one can take the path of Ahimsa is to recognize the oneness of the Atma that is present in all living beings and regard them all as equal.

When Mahatma Gandhi wanted to go abroad to England for higher studies, his mother did not like it. Gandhi understood his mother’s fears about his maintaining sobriety and purity of conduct. So he made promises that he would not drink, would not smoke, and have no contacts with women. He kept up all three promises and returned with his principles of morality preserved intact.

II Samastha Lokah Sukhino Bhavantu II

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Once Yashoda went on searching for Krishna, “Where is Krishna, where has He gone?” She was searching for Krishna because she identified Him with His physical form. Once you realise that Krishna is everywhere, then you don’t need to search for Him.

As Yashoda was searching for Krishna, Radha came there. Yashoda asked Radha, “Oh Radha! Have you seen my child? Has my Gopala come to your house? I have searched in all streets and have gone to all houses, but I could not find Him. Did you see Him anywhere?” Radha closed her eyes and chanted the name of Krishna with heart full of love. At that very moment, Krishna appeared there. This incident was an eye-opener for Yashoda. She said to Radha, “All along I thought Krishna is my son and I am His mother. I have been thinking that no one else has more love for Krishna than me. I had this pride that there is none other in this world who gives such unlimited love to Krishna as I do. But so far I never realised that your love for Krishna is much superior and is endowed with great power. There is so much power in your love that the moment you remembered Him with love, He manifested before you.”

What was the type of Radha’s love for Krishna? It was pure, unsullied and totally devoid of ego. That is why Krishna manifested before her then and there. If there is even a small trace of impurity and ego in your heart, God will never manifest before you, no matter for how many hours, days and even Yugas (aeons) you may pray to Him.

Yashoda caught hold of the hand of Radha and said, “So far I was under the influence of ego and ignorance. You have removed them and opened my eyes. There may be many in this world who love Krishna more than me. But due to my ignorance, I thought my love for Krishna was the greatest. This was my mistake. Kindly teach me the path of love that you follow.” Radha replied, “Mother, this is not something that someone can teach you or give you. Once you realise your true Self and have total faith in Krishna, this love will automatically develop in you.”

Once when Krishna returned home, Yashoda complained to Him:

Oh Krishna! You do not eat what I serve You at home.

But You go to the houses of the Gopikas

and steal their butter.

Oh dear Krishna! It spoils our good name.

Yashoda said, “Krishna, there is so much butter in our house, but You don’t eat it. On the other hand, You go to the houses of others and steal their butter even when they try to chase You away. What is the inner meaning of this?”

The inner meaning is that Krishna does not steal butter; He steals the hearts of Gopikas which are full of love. If you develop pure, selfless and egoless love, God will manifest before you immediately. You don’t need to wait even for a moment. It is only due to their delusion arising out of their body attachment that people undergo suffering.

II Samastha Lokah Sukhino Bhavantu II

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There was a Sultan once, who heard of the Mahabharata, which the Hindus revere as the fifth Veda; he commissioned a Hindu Poet of his kingdom to write a Mahabharata, with him as the hero who wins the empire back. He threatened the poet with dire punishment if he did not complete it within a stipulated time.

The poet had to agree; but he pretended he was at it, and told the Sultan that he himself is being portrayed as the eldest of the Pandava brothers and the other four Pandava brothers were his ‘viziers’. He said that in the Mahabharata he was writing, the enemies of the Sultan were the Kauravas. This made the Sultan very happy and he became restless, to read the epic as soon as it was finished. The poet, however, delayed long.

One day when asked the reason, the Poet told the Sultan, “Your Majesty! I am awaiting clarification of one simple matter from you; it is giving me a lot of trouble, this problem. The queen is, in my epic, the counterpart of the queen of the eldest of the Pandavas; this is as it should be, since you are eldest of the five heroic brothers. But, in the original Mahabharata, she is the wife of all the brothers. In my poem, your viziers are those brothers; they are allotted those roles in this new version. Now, shall I depict the queen as the wife of the viziers also, or…”

The Sultan did not wait to hear the rest; he threw the entire project overboard…and sent the poet away.

II Samastha Lokah Sukhino Bhavantu II

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This is a story about the Gods. It deals with the greed of men. It was a fine day in heaven; Sriman Narayana and His consort Lakshmi were talking away the hours, when Narada, the wandering minstrel, entered and attracted their attention. Narayana asked Narada whether the denizens of Earth were happy. Narada replied that since they worshipped Him and won His Grace, men everywhere were quite happy and prosperous.

At this, Lakshmi (who was the Goddess of Wealth) was afflicted with jealousy and anger for, Her share in conferring happiness on man was not acknowledged. She challenged Narada to prove that Narayana was more adored than Herself down on Earth.

Narayana accepted the challenge. Donning ochre robes, He transformed Himself into a monk and went down amongst the villages and towns, preaching the Path. Thousands flocked at these meetings and listened to the enchanting oratory. They followed Him from place to place and adored Him with effusive enthusiasm. He was being carried along on a huge wave of devotion and adulation.

Lakshmi saw this and could not contain herself: She was overwhelmed by envy. So, She too donned the Sanyasi (ascetic person) robe and came down to the very region which Narayana had conquered for Himself. The people were drawn towards Her by the effulgence of Her presence, many came away from the meetings addressed by Narayana to bask in Her Presence.

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A few invited Her to their homes for dinner. She agreed but, declared that it was a vow she had undertaken, not to eat out of plates other than her own. She said, she would bring Her own plate, cup, drinking vessel etc. The host was only too glad to comply with Her request, for, that helped him to overcome one bother among many!

Lakshmi took with Her when She went to the houses of Her hosts, a plate of gold, a cup and a water-vessel, all three of gold! The host admired and adored Her the more for this display of pomp and wealth. But, he was astounded and delighted, when, after dinner, Lakshmi said that She was leaving the plate etc., at the host’s home, since that too was part of Her vow!

When the news spread that it was highly profitable to invite Lakshmi to dinner and to adore Her, there was a huge clamour for Her Grace and millions deserted Narayana’s discourses and hovered around the Giver of Gold. People prayed to Narayana to go back to whence He came, for, they had no time to receive’ Him or listern to Him. Lakshmi was monopolising their attention!

So, Lakshmi came back to Heaven, to meet Narayana who was already there. She asked Narada, “Who is being worshiped more, Narayana or Lakshmi?”

Narada replied with another question: “Whom are You worshiping, please?” Lakshmi answered, “Why? I worship Narayana.” Then, said Narada, “Know that it is Narayana’s grace that is helping you to bestow those gifts of gold, which make men worship you.”

Lakshmi’s pride was humbled; but, man’s foolishness continues. He worships vasu-deva (vasu = gold, meaning Lord of wealth), not Vasudeva (Indwelling Divinity), Lakshmi, not Narayana!

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II Samastha Lokah Sukhino Bhavantu II

Embodiments of Love! One who thinks of God constantly will never be put to hardships. You may argue that you continue to suffer though you think of God all the time. How can you say that thinking of God has not helped you at all? It certainly would have mitigated your suffering without your knowledge. God’s grace will certainly alleviate your suffering.

By chanting of the Divine Name, even mountains of sin will  vanish like mist into thin air. Sarvada Sarvakaleshu Sarvathra Harichinthanam, you should think of God at all places, at all times, and under all circumstances with pure love and total faith. Your prayers will be answered only when there is sincerity in you.

When I returned to Puttaparthi from Uravakonda, two persons, Subbaiah Shetty and Kodanda Shetty, came from Anantapur.

One of them was finding it difficult to get an alliance for his daughter. He said, “Sathya Sai Baba, I will believe that you are God only if I can find a suitable alliance for my daughter soon. I will build chitikelameda (‘snapping mansion’) for You if my daughter gets married within this month.” Everyone was curious to know as to what that would be.

His daughter got married within the same month. He came to the Old Mandir (temple) with a plate containing a coconut and some flowers. He said, “Swami, you fulfilled my desire.

Now I have to keep up my word. Please permit me to build a chitikelameda for you.” Many others were watching with curiosity.

Even Subbamma came there thinking that he was going to give a big mansion for Swami. I very well knew what he was up to. He gave Aarati and asked, “Swami, will you permit me to build chitikelameda now?”

In order to amuse the onlookers, “I said OK, go ahead.” He started snapping his fingers around Me, saying, “This is the first wall, this is the second wall, this is the roof,” so on and so forth. In the end he said, “this is God,” fell at My feet, and broke the coconut. Likewise, some people resort to mean strategies and try to cheat even God! They certainly have to face the consequences of their actions.

II Samastha Lokah Sukhino Bhavantu II

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Those were the days of Mahabharata war. At the end of the 9th day of the war, Arjuna returned with Krishna from the battlefield filled with excitement of victory. On that day, ego entered his mind and he considered Krishna merely a charioteer of his chariot and himself as the cause of the victory. Krishna stopped the chariot near the camp of Arjuna and asked him, “Brother-in-law, get down from the chariot.” As is the common practice those days that the driver of the car gets down from the car first and opens the door of the car to enable the owner to get down from it, Arjuna wanted Krishna to observe the same decorum and get down first. He asked Him with pride and impertinence, “Brother-in-law, You should get down first.” In reply, Krishna said to him, “Brother-in-law, you get down and go inside.” But Arjuna was stubborn and said to Krishna, “You get down first and I will get down after that only.” Then Krishna sternly commanded Arjuna, “No, no. You have to get down first.” In this way, there were arguments and counter arguments between Arjuna and Krishna for some time. In the end, Arjuna unwillingly got down from the chariot fearing what Krishna might do if he did not obey Him. Krishna then ordered him to go inside. Arjuna was surprised and did not understand why Krishna was ordering him so forcefully like that. As Arjuna went inside, Krishna jumped down from the chariot. As soon as He did so, the chariot was engulfed in flames and reduced to ashes. Then Arjuna asked Krishna, “What is all this?” Krishna said to Arjuna, smilingly, “It is for the same reason that I asked you to get down from the chariot first, though you were not willing to do so. In today’s war, Bhishma attacked you with fierce fiery weapons. In order to protect you, I suppressed them under My Feet. If I had got down from the chariot before you, you would have been burned down along with the chariot.”

Thinking of the dreadful consequence if he had not got down from the chariot first, Arjuna was filled with repentance. Such is the veil of delusion which covers up the divinity inherent in man and inflates his ego. Reposing his full faith in Krishna, Arjuna worshipped Him with great devotion. Lord Krishna, therefore, was always with him and protected him. We can attain the grace of the Lord by following His command.

II Samasta Lokah Sukhino Bhavantu II

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