Bhagavada Vahini - Chapter 34

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Bhagavada Vahini by Sathya Sai Baba

 

Chapter 34

The Râma Incarnation

 

 

 

" If these ten characteristics of Purânas have to be described in a

few words it will be hard, for, each has to be indicated clearly, as

when the processes of butter-making have to be described, each item

from the milking to the churning has to be touched upon. Each step is

important. The ten names relate to the attributes as marked out by

their meaning. But the purpose of all is the gaining of the 'butter',

'liberation'. It is for the attainment of that liberation that the ten

characteristics are assumed. The Purânas

http://vahini.org/glossary/p.html#Puranas> are all designed to confer

the eager and earnest listener the support and sustenance necessary

for the pilgrim proceeding to Liberation. What the Vedas (Sruthi)

indicate by means of a statement here or an axiom there, or by an

implied suggestion in another context, or even by a direct

description of the actual experience in some other section, is

elaborated by the Purânas for better clarification and inspiration, "

said Suka.

 

A question arose in Parîkchit's mind as he listened to these words.

He gave utterance to it thus: " Master! You said that you will be

relating a Purâna to me. Therefore, I would like to hear more of

these characteristics. That will make the listening happier and more

beneficial. "

 

The Bhagavatha Purâna

 

Suka made ready to answer this question, starting the description of

the ten marks of the Purânas. He said, " Listen, O King! I have decided to relate

to you the Bhagavatha-Purâna. It is saturated with answers for all the doubts

that arise in your mind, and all your questions. There is no Purâna, higher than

this.

 

Of its characteristics, the first one, namely, is Sarga. I shall tell

you what it means. When the three Gunas or attributes - Sathwa, Raja

and Thamas - are in equilibrium, it is called Prakrithi, the Primeval

Substance, Moola. By the disturbances in the equilibrium, the

dis-balance, the five elements are produced: Earth, Water, Fire, Wind

and Sky. Also, the subtle attributes of these five: Smell, Taste,

Form, Touch, and Sound, creating also as the subtle senses that can cognise

each, the nose, the tongue, the eye, the skin and the ear. The mind and the ego

too arise from the same principle. This process of creation is what is meant by

the expression: Sarga.

 

The second mark of a Purâna is Visarga, that is to say, Sarga or

Creation in a special sense. The proliferation into manifold varieties

of beings through the interaction of various oddities and

peculiarities in activity is what is described as Visarga. It is intimately

associated with the All embracing Super-Person in whom the Universe is immanent.

 

Sthanam is the third chief content of a Purâna. Everything that is

originated in the Universe must have some bounds, so that it may serve

some purpose. The fixation of these limits, and the processes by which

the limits are honoured are all described in the section entitled

Sthanam, or State. A machine, for example has a key by which alone it

can be started. It has also devices by which its work is regulated and

stopped. Or else, it will be a source of danger to itself and its

users. The establishment of such regulatory devices is the subject, comprised

under Sthanam.

 

The next distinguishing mark of a Purâna is the inclusion in it of a

section on Poshana: Fostering, Guarding, Preservation from Harm. To

put the matter simply, all fostering, guidance, and preservation are

included in the one comprehensive subject of Divine Grace. The sapling

that is planted has to be fostered with love and care, all creation is

thus fostered by the Grace of the Creator.

 

The next is Manvanthara, the Chronology of Manu, which every Purâna

contains. The day is composed of 8 yamas; 30 such days make a month;

12 months are called a year. One year for this world is just a day for the gods.

360 such days, form a year, for them. The Kali yuga or the Kali Age is composed

of 1000 such years. The previous Dwapara yuga had 2000 such years, while the

Thretha yuga, which preceded, it had 3000 and the Kritha, which was the first of

the four had 4000 such years. Each yuga has 200, 400, 600, or 800 contact

periods or Sandhya periods. 12.000 such years comprise a Maha-yuga, 1000 such

Maha-yugas form a single Day for Brahma! Every day of Brahma sees 14 Manus,

lording the Universe. So, each Manu is master for more than 70 Maha-yugas. The

story of these Manus and their lineage is named Manvanthara.

 

Oothi is the next sign of the Purâna. Oothi means, the consequence of

the activity, its impact on one's nature and career. The nature of

each life is determined by the impact of the activities of the entity in

previous lives. It is not assigned by a wayward God. God treats all

alike; men forge their fates differently, through their own

waywardness and willfulness. Oothi deals with this aspect.

 

Isanukatha is another subject dealt with in the Purânas. It means,

the glories of Isa or God and the manifold ways in which men have

experienced the might and majesty, the sweetness and light, that the

Glory represents.

 

Then, we find in the Purânas, the Lakshana or aspect dealing with

Nirodha, or, Absorption. The Lord absorbs within Himself all the Glory

that He makes manifest; He then goes into the 'sleep of Yoga', until

the Divine Impulse to manifest again, disturbs the Divine Equipoise.

 

Mukthi is another subject all Purânas dilate upon. It means the

liberation of man, from the bonds of Ignorance, Ajnana, which keep him

encased. That is to say, man has to be liberated from the awareness

that he is the body in which he is encased; he must be made aware that he is the

Atma, the Soul which is the Reality thus encased.

 

Asraya is the final aspect dealt with in Purânas. It means, the Help,

the Support, the Prop. Without help, Liberation cannot be attained.

The Absolute is the Prop for the Universe. The Absolute (PaRâmatma) from which

all this has emanated, in which all this exists, into which all this merges is

the prop for achieving Liberation. He who knows the Adhibhow-thik, the

Adhi-daivik and the Adhi-atma by that very knowledge, knows the Asraya or the

PaRâmatma too. " Parîkchit Parîkchit interrupted the sage here, and pleaded,

" Master! Tell me then, what the Adhi-bhowthik, the Adhi-daivik and the Adhi-atma

are. "

 

Suka was happy that the question was put; he prepared himself for

answering it. " 0 King! I see a thing. That thing is Adhi-bhowthik.

But,what exactly is seeing it? You may say, the eye sees it. Wherefrom does the

eye get the capacity to see things? Think of that! The Deity presiding over the

eye is the Sun (Surya). He gives the eye the power of vision. Without the Sun,

in the dark, the eye cannot see, isn't it? The Sun therefore is Adhi-daivik.

But, there is one more basic factor in this process the Jivi, the individual

behind all the senses, behind the eye and the ear and the rest. That individual

is the Atma, the Adhi-atma. The Atma, the Deity, the senses that bring knowledge

of things, without these the process cannot continue. The Atma is the witness.

 

Now, I have told you of the ten characteristics of the Bhagavatha and

other Purânas. Tell me what else you desire to know from me and I

shall gladly relate to you the same. I am ever ready, " said the sage.

 

The Râma Incarnation.

 

At this, Parîkchit said, " Master! I could understand the ten marks of

the Purâna; I came to know that the Param-atma who is in every one as

Atma is the witness, of Time, Space and Causation. That Eternal

Witness has assumed many forms for the sake of the world and upheld morality and

righteousness. I wish to listen to the divine narratives of these incarnations,

of Râma, Krishna and other manifestations, and of the deeper mysteries of these

appearances. Do not feel that time is short. Let me sanctify every moment that

is available, intently listening to the inspiring narration of these incidents.

I pray that my thirst may thus be quenched and my heart be gifted with

contentment, by your grace. "

 

Suka replied, " 0 King! I was also entering upon that narrative. So,

listen! Every concrete manifestation of God is significant; there can

be no higher or lower. The story of each one of them is elevating. Each is a

full manifestation. Listening to these stories may make you feel that one

manifestation is grander and more sublime than another. It would appear as if

you get more inspiration from one Avathar than another. But, all are equally

Divine and mysterious. The manifestation is suited to the time, the task, the

circumstance and the need; its form is in accordance with the purpose.

 

Among these, the incarnations, Râma and Krishna, are most meaningful

to mankind, since man can grasp their example, follow their solutions

to problems, and derive Ananda

<http://vahini.org/glossary/a.html#Ananda>

through the contemplation of their excellences and teachings. These

two have installed themselves in the hearts of mankind and are receiving the

adoration of men. I shall narrate to you the more noteworthy among the incidents

in the careers of these two Incarnations. Listen.

 

First, I shall describe the Soumya quality of Sri Râma. By " Soumya " I

mean his gentle, soft and mild nature. He wore a leaf-green gown and

had yellow cloth round his waist; he had on a golden diadem; but, he

walked along with his eyes on the ground, as if he was ashamed to look up; the

scene melted the hearts of all who saw. No one caught him in the act of casting

his look on others. He had always the inner, not the outer, vision. Whenever any

one offered anything to him, He did not accept it entirely; He used to break off

a bit or take out just a portion, in order to please them; or, he just touched

the offering with his fingers and gave it back to the person who brought it.

 

He moved with his father-in-law and mother-in-law, not as a son-in-

law, but as a son. He seldom opened his mouth to speak to his sisters-in-law or

their maids. He never lifted his face and cast his eyes on them.

 

All women older than himself, he revered as he revered his mother,

Kausalya. He considered all who were younger to him as his younger

sisters; all of his own age, He treated as if they were his

step-mothers.

 

He stuck severely to Truth. He surmised that if his father broke his

word, the dynasty will earn great dishonour; so, in order to uphold

the plighted word of his father and to maintain his reputation, He exiled

himself into the forests for 14 years. His father did not ask him to do so; but,

he learnt it from his step-mother, Kaikeyi. He never argued or gave a reply. He

gave up the kingdom and started straight to the jungle. He acted correctly

according to the words spoken by him, and suited the action strictly to the

word.

 

Râma had a heart filled with compassion; He gave refuge to any one

who took shelter in him and surrendered to him. When the Vanaras

('Monkey hordes') and the Rakshasas (Ogres) were engaged in deadly

combat during the battle in Lanka with the wicked Ravana, some

Rakshasas changed themselves into Vanaras (Monkeys) and penetrated behind the

lines; they were promptly caught by the Vanara scouts and brought before him,

for drastic punishment. But, Râma stopped the Vanaras

<http://vahini.org/glossary/v.html#Vanaras> from torturing them. He told them

that they had come to take refuge in him and declared that it was his vow to

pardon all those who surrender to him, whatever their wrongs. He had thus given

refuge to the brother of Ravana and treated him as his own brother Lakshmana.

" If he says once, I am yours, He is mine for ever " , Râma announced. Râma lived

Dharma and taught Dharma through his every act. He established Dharma by

practice and precept. He fostered and guarded good men (Sadhus). He removed the

sufferings of the godly; he drew them near himself; their lives were fulfilled

through his grace. He recognized no distinctions of high and low. He was a

master of all the Sastras; he knew the meaning of all the Vedas.