Discursos Sathya Sai

Prashaanthi Nilayam, 17-10-1961 Fuente: sss02,16

Imagen de Shiva materializada por sai baba en 20 de abril de 1972

16. Mandato Divino de Shiva

16. Shiva sankalpa

Jonnalagadda Satyanryana-murty habl de temas delicados en un lenguaje delicado, pero sin embargo, bien una persona puede hablar y por grande que sea su habilidad en el uso de la palabra, aquel que pueda clarificar la verdad de Dios an no ha nacido; Uno, slo puede contar lo que ha sentido o experimentado a travs de Su Gracia. Aquel que ha tocado la base misma no regresa a este mundo base (bajo mundo).
JONNALAGADDA Sathyanaaraayanamurthy spoke on fine topics in a fine language, but however nicely a person may talk and however great his skill in the use of language, he who can clarify the truth of God has never yet been born; nor will he be ever born. One can only relate what one has felt or experienced through His Grace. He who has touched the very base will not come again to this base world.

Por supuesto, muestran al Seor en libros, ilustraciones, pelculas y fotografas, as como en el escenario. Pero, quin de entre los escritores, pintores o actores lo ha visto? Las epopeyas y los pura-s se refieren nicamente una fraccin infinitesimal de su gloria; establecen lmites a lo ilimitado, porque las palabras tienen un lmite. Slo aquel que est dotado de jna-di, yoga-di o bhakti-di (visin divina de conocimiento, unin y devocin) puede tener una idea de esa refulgencia. El resto slo engaa con sus pretensiones de autenticidad; Los que saben no hablan, y los que hablan no saben no pueden saber.
Of course, they show the Lord in books, illustrations, films and pictures, as well as on the stage. But who among the writers or painters or actors has seen Him? The epics and Puraanas relate only an infinitesimal fraction of His Glory; they set limits to the limitless, for words have a limit. It is only the one endowed with Jnaanadhrishti or Yogadhrishti or Bhakthidhrishti (vision of sacred knowledge, of union with God or of selfless devotion for God) that can have a glimpse of that Effulgence. The rest only mislead by their claims of authenticity. Those who know will not speak; those who speak do not know, cannot know.

Todos recitan el verso del Gt (Bhagavadgita o canto del Seor) que dice que el Seor crear una forma de S Mismo e interceder en los asuntos humanos siempre que Dharma est en grave peligro. Lo han repetido tantas veces que se ha convertido en una jerga sin sentido; ha sido citado con tanta frecuencia y por tanta gente que ha perdido todo significado. Slo aquellos que son competentes en los stra-s pueden reconocer a un Avatr y probar su autenticidad; slo ellos pueden gustar de la alegra derramada por la Encarnacin. Los pura-s y los itihsa-s (antiguas leyendas e historia) describen al Seor de muchas maneras dependiendo del vyakti (la clase) que sea el devoto y del akti (poder) que este describa, pero los veda-s y los stra-s no caen en tales estados de nimo cambiantes; ellos se ocupan de los fundamental. A veces, en la confusin de la interpretacin y la repeticin, las personas pierden el camino. Cuando un ciego gua a otro ciego, ambos son propensos a caer en el pozo. Entonces el sabio interviene y delimita el camino sobre lneas seguras.
You all recite the sloka in the Geetha which says that the Lord will create a Form for Himself and come into human affairs whenever Dharma is in grave peril. You have repeated it so often that it has become meaningless jargon; it has been quoted so often and by so many that it has lost all significance. Only those that are proficient in the Shaasthras can recognise an Avathaar and test the credentials; only they can taste the joy showered by the Incarnation. The Puraanas and the Ithihaasas (ancient legends and history) describe the Lord in manifold ways according to the vyakthi (individual) who is devoted and the Shakthi (power) that is described; but the Vedhas and the Shaasthras do not indulge in such changing moods; they deal with fundamentals. Sometimes, in the confusion of interpretation and retelling, people miss the road. When the blind lead the blind, both are likely to fall into the well. Then the wise intervene and demarcate the Road along safe lines.

Dios est ms all del entendimiento

God is beyond understanding

Satya-nryana-murty mencion al Dr. Bhagavantam y las crecientes demandas de la ciencia. Pero la religin comienza donde termina la ciencia. En la ciencia, cuando se abre una puerta, y un pasaje se revela, diez puertas se descubren en ese mismo pasaje, y cada uno de ellas, a su vez, tiene que ser abierta. La Ciencia transforma las cosas, las reorganiza, estudia su composicin, reagrupa sus partes y libera la energa que se encuentra latente en ellas. Pero cre las cosas mismas! Y estas cosas son tan duraderas como cualquier otra que se encuentra en la naturaleza! Eso es Esto, pero Esto no es Eso. La naturaleza es Brahman confundido con ser natural, a causa de la ilusin del nombre y la forma. Pero Brahman no es la naturaleza, sino que es slo una cuerda que se confunde con una serpiente. Cuando la Sabidura amanece, cuando ilumina la luz, la serpiente

desaparece y slo queda la cuerda. El Seor es la dulzura, ustedes son el azcar, l es el fuego, ustedes el combustible; l no tiene corazn; cada corazn donde l est instalado es Suyo.
Sathyanaaraayanamurthy referred to Dr. Bhagavantham and the soaring claims of science. But religion begins where science ends. In science, when one door is opened, and a passage is revealed, ten doors are discovered in that very passage, and each one of them has to be opened in turn. Science transforms things, re-arranges them, studies their composition, re-groups their pans and releases the energy that lies latent in them. But I create the things themselves! And they are as lasting as any that is found in Nature! That is this, but this is not that. Nature is Brahman, mistaken to be Nature, on account of the delusion of Name and Form. But Brahman is not Nature; it is only the rope which was mistaken to be the snake. When Wisdom dawns, when Light illumines, the snake disappears and the rope alone remains. The Lord is sweetness, you are sugar; He is fire, you are fuel; He has no heart; every heart where He is installed is His.

Nrada* quien se mueve siempre para y con el Seor siente que Dios estaba ms all de su entendimiento; Balarma que vino como Su propio hermano no poda entender su personalidad. Cmo entonces pueden comprender Mi Misterio? Cmo pueden aquellos que se pavonean con ropas bien planchadas desentraar la Verdad? Sin embargo, s que algunos aqu, que vendieron su fe a hombres vanos, empezaron a hablar de Mi vestido y Mi cabello! Si te atreves a buscar Mi verdad, ven, entrgate a M. No ensees la traicin a tus amigos y otros buscadores. El vestido y el comportamiento se han vuelto refinados, pero ahora el interior del hombre se ha deteriorado en virtud y fe!
*Narada es hijo de Brahma (dios padre) eligi no tener esposa y cantar el nombre de Narayana con su instrumento musical. Naaradha who moves always by and with the Lord feels that God is beyond his understanding; Balaraama who came as His own brother could not fathom His personality. How then can you grasp My Mystery? How can those who strut about in well-ironed bush coats fathom Truth? Yet, I know some here who sold away their faith to hollow men and started talking about My dress and My hair! If you dare seek My Truth, come, surrender unto Me. Do not teach treason to your friends and to other seekers. Dress and manners have become polished now but the inner man has deteriorated in virtue and faith!

Slo el anhelo del corazn agrada al Seor

Yearning of the heart only pleases the Lord

Rvaa y Hirayaka eran expertos en japa-yaja (ritual de sacrificio con repeticin de mantras) pero nunca rindieron su ego a Dios. No arrancaron las malas hierbas de los impulsos sensoriales procedentes de los campos de sus corazones por lo que recogieron una cosecha de espinas. No es la grandeza del yga (sacrificio ceremonial) y la pompa del pj (adoracin ritual) lo que agrada al Seor; es el anhelo del corazn, no la suma de todos los kilmetros que cubren en peregrinacin o el costo de todos los artculos que han dado en caridad. No es necesario ni siquiera rezar en voz alta, a menos que por supuesto, imagines que l vive tan lejos como Dvrak o Kailsa. Si lo has instalado en tu corazn, y l mismo aparecer cuando pidas por l. Prahlda senta as y ya que el fuego no podra quemarle y ninguna cada podra romper sus huesos, as, Prahlda no sufri ningn dao!
Raavana and Hiranyaaksha were experts in japayajna (Vedhic ritual of sacrifice with pious repetition of sacred manthras) but they never surrendered their ego to God. They did not pluck the weeds .of sensory impulses from the fields of their hearts and so they harvested a crop of thorns. It is not the grandeur of the yaaga (ceremonial sacrifice) or the pomp of puuja (ritual worship) that pleases the Lord; it is the yearning of the heart; not the sum of all the miles covered by you in pilgrimage or the cost of all the articles you have given in charity. You need not even pray aloud, unless of course you picture Him as living far away in Dhwaraka or Kailaasa. If you have installed Him in your heart, H e will Himself emerge when you yearn for Him. Prahlaadha felt so and since no fire could burn Him or no fall could break His bones, Prahlaadha too suffered no harm!

Ambara realiz un yga (sacrificio), pero en el momento crucial los animales destinados al sacrificio se escaparon! Ahora los sacerdotes ordenaron que para reparar este descuido pecaminoso, un ser humano deba ser ofrecido a los dioses como sustituto! El rey prometi 1000 vacas a cambio de un hijo, pero, que padre enviara a su hijo a la muerte, incluso cuando se dan 1000 vacas a cambio? Haba tambin otras condiciones: Los mensajeros del rey no deban exigir su hijo a nadie; no deban cometer el pecado de equiparar 1000 vacas como iguales a un ser humano; el padre tampoco deba hacer la triste oferta a su hijo, la oferta de inmolarse deba nacer espontneamente del hijo, sin ninguna peticin o persuasin; slo as un hijo sera aceptado por los Dioses.
Ambareesha performed a yaaga, but at the crucial moment the animal intended for the sacrifice escaped! Now the priests ordained that to make amends for this sinful neglect, a human being had to be offered as substitute to the Gods! The King promised 1000 cows in exchange for a son, but which father will send a son to death, even when 1000 cows are given in exchange? There were also other conditions: the King's messengers should not ask any one for the son; they should not commit the sin of equating 1000 cows as equal to human being; the father too should not break the sad offer to the son; the offer to immolate himself must come unasked from the son, without any prompting or persuasion; it is only such a son that will be accepted by the Gods.

Un final que incluso los santos podran envidiar

An end which even saints would envy

Ahora, unaepa se enter de la noticia por s mismo y acercndose a su padre, dijo que l iba a ir, y con mucho gusto adems. Porque, qu mayor fortuna puede esperar un mortal que ascender al cielo a travs de la llama de sacrificio? (recuerdo una respuesta, no comn, que una nia de nueve aos me dio cuando le pregunt: "Bueno, qu quieres de m?" Ella dijo: " Bb, djame fundirme en ti", y en unas semanas, dejo este mundo y su deseo fue cumplido. La nia cumpli su ltimo deseo de que su rostro mirara hacia la pared para poder ver la imagen de Bb cuando muriera. Ella tuvo un maravilloso final, un final que podra ser envidiado por los santos).
Now, Sunashepha heard the news by himself and approaching his father, he said he would go, and gladly too. For, what greater good fortune can a mortal expect than ascending to heaven through the sacrificial flame? (I am reminded of a strange answer that a little girl, aged nine, gave Me when I asked her, "Well, what do you want from Me?" She said, "Baaba, let me merge in You" and in a few weeks, she passed away and her wish was fulfilled. The child breathed her last asking that her face be turned to the wall so that she might look on Baaba's picture when she died. She had a wonderful end, an end which could be envied by saints).

A Dios le agradan tales almas puras que vienen con gusto a fundirse en l. Algunas personas dicen, "Oh, es el Festival y Lakhs-Daahr (lakh=100.000) y los cientos de miles de personas que se renen all. Y desperdician cientos y cientos de miles de rupias all. Bueno, lo que dan es lakyam (descuido), no lakam (cientos de miles)! Mi mano se extiende para recibir, slo cuando se ofrece un corazn puro lleno de prema (amor), en todas las dems ocasiones, ella da, nunca toma. Las personas con veneno en sus corazones, estriles de amor y servicio, deberan sentir vergenza y decidir purificarse a partir de ahora.
God likes such pure souls who come gladly to merge in Him. Some people say, "Oh, it is the Dashara Festival and lakhs and lakhs of people throng there. And they pour lakhs and lakhs of rupees there." Well, what they give is alakshyam (disregard), not Laksham (lakhs)! My hand stretches out for receiving, only when a pure heart full of Prema (Love) is offered; on all other occasions, it gives, never takes. People with poison in their hearts, barren of love and service, let them feel shame and resolve to cleanse themselves from now on.

El Seor nunca se negar a un devoto

The Lord will never disown a devotee

unaepa convenci a su padre de que su deseo de continuar con el yaja y ofrecerse a s mismo era legtimo y aprobable, y se fue a la capital. En el camino, se encontr su to materno, Vivmitra, que intent mantener al nio alejado del sacrificio. "Todo esto es slo supersticin tonta, alguien puede sustituir a un hombre por una vaca", pregunt Vivmitra. unaepa respondi que todos los hombres son bestias de ganado porque hasta que vairgya y viveka (discriminacin y desapego) no amanezcan, ellos no son ms que animales. Por lo tanto, a pesar de los argumentos de su to, argumentos que usan algunas personas para disuadirlos de venir a Puttaparthi, unaepa se las arregl para llegar al yga-la (lugar del sacrificio). De la misma forma que las luces ante ustedes se encienden cuando el interruptor se mueve hacia arriba en Penukonda, cuando el Seor decide algo, as tiene que pasar. Bueno, el Seor no es una roca o una piedra, su corazn se derriti ante la difcil situacin del joven. Indra (dios) apareci en el fuego del sacrificio y derram bendiciones sobre su cabeza. Indra fue el que haba sacado la vaca en un inicio y elabor toda esta trama, para traer a unaepa y su grandeza a la luz y bendecirle.
Sunashepha persuaded his father that his wish to proceed to the yajna and offer himself was legitimate and approvable, and he left for the capital. On the way, he went to his maternal uncle, Vishwaamithra, who tried to keep away the boy from the sacrifice. 'This is all just foolish superstition; can anyone substitute a man for a cow?" Vishwaamithra asked. Sunashepha replied that all men are cattle, for until viveka and vairaagya (discrimination and detachment) dawn, they are but animals. So, in spite of his uncle's arguments, arguments like the ones used by some to dissuade persons from coming to Puttaparthi, Sunashepha managed to reach the Yaagashaala (the place of sacrifice). In the same way as the lights before us are lit when a switch is moved up at Penukonda, when the Lord decides on something, it has to happen so. Well, the Lord is not a rock or a stone; His Heart melted at the plight of the boy. Indhra appeared in the sacrificial fire and departed showering blessings on his head. It was Indhra who had carried away the original cow and elaborated all this plot, to bring Sunashepha and his greatness to light and to bless him.

El Seor es prema-svarpam (encarnacin del amor), cranme. El padre o la madre terrenales muestran amor siempre y cuando obedezcan sus deseos; comiencen a ir en contra de ellos y llegar el punto de que incluso renieguen de ti! El Seor nunca reniega, porque l es tu esencia ms ntima, tu realidad ms ntima. T obtienes de l el fruto de tu trabajo (espiritual), de tu dhynam, japam y pj, (meditacin, rezos y sacrificios); la fe debe transformarse en tyga (sacrificio); debes sentir que T eres como un instrumento sin individualidad separada dirigido por l.
The Lord is Premaswaruupam (Divine Love personified), believe Me. The earthly father or mother will show love only so long as you obey them; start going against their wishes and they will go to the extent of even disowning you! The Lord will never disown, for He is your very core, your very basic Reality. You derive from Him the fruit of your labour, of your dhyaanam, japam and puuja; faith will grow into thyaaga (sacrifice); you will feel that you are instruments with no individuality save as prompted by Him.

El namaskram (reverencia a los pies del seor o namaskar) que hagas, hazlo con devocin. Eso es suficiente. No debe hacerse, si lo vas a realizar con insensibilidad, con mucha indiferencia o de forma automtica. Cuando recojas tus manos y las juntes, siente que estas ofreciendo, a los Pies (del seor), todas las acciones de los cinco karma-indriya (rganos de accin) y los cinco jna-indriya (rganos de percepcin) como se muestra por los diez dedos. Adems, el propsito de namaskram es tocar los Pies (sparana) del Seor. El polo negativo, my-akti (poder de la ilusin), y el polo positivo maha-akti (poder supremo divino) tienen que juntarse con el fin de producir una corriente espiritual Que fluya a travs de ti.

The one Namaskaaram (respectful obeisance) you do, do it with devotion. That is enough. You do not do even that; you do it so callously, so indifferently, so automatically. When you fold both your hands and bring them together, feel that you are offering at the Feet all the actions of the five Karmendhriyas (organs of action) and the five Jnaanendhriyas (organs of perception) as indicated by' the ten fingers. Again, the purpose of Namaskaaram is to touch the Feet (sparshan) of the Lord. The negative pole, Maayaashakthi (power of illusion), and the positive pole Mahaashakthi (Supreme divine power) have to meet in order to produce a spiritual current that will flow through you.

No permitas que tu fe decaiga

Do not allow your faith to falter

Vamos, yo soy el taller de reparacin de los corazones rotos de anta-karaa daados. Soy como el herrero, que suelda, enmienda y endereza. Hace diez aos, un devoto or a M en una cancin: "Mi corazn se ha quedado seco, mi luz se ha apagado, mi camino es oscuro, mi cabeza se confunde. Seor, haz que est a punto nuevamente para el arduo camino de la vida." El Seor estar esperando al lado de la puerta de la sala de pj (oracin) del bhakta (devoto), ansioso por cumplir su deseo! En verdad, el que tiene al Seor como su sirviente, l es el verdadero Prabhu (Seor)!
Come, I am the repairer of broken hearts of damaged Anthahkaranas. I am like the smith, who welds, mends and sets right. Ten years ago, a devotee prayed to Me in song, "My heart has gone 'dry, my lamp has gone out, my path is dark, my brain is confused. Lord, make me fit again for life's arduous journey." The Lord will be waiting outside the door of the puuja room of the bhaktha, anxious to fulfil his wish! Verily, he who has the Lord as His Servant, he is the real Prabhu (Lord)!

nicamente, No permitas que tu fe decaiga. No te conviertas en un esclavo de los dems, no, ni siquiera de Dios. Prueba, examina, experimenta y entonces, cuando encuentres a Dios, exige lo que es tu derecho. Sin embargo, "antes de llegar a ese derecho, debes asistir al examen y pasar, o no? Yo hago las pruebas de septiembre no como un castigo o porque me guste ponerles en problemas, sino que, slo para darles la alegra de pasar! Bhadram fue encomendado por su guru, dkia-ds, de ir por las calles durante algunos aos y pedir comida. l tena lo suficiente para comer, pero tena que hacer de esto una costumbre, y legitimar el deber de los dhsa-s (servidores); y Bhadram hizo esto de muy buena gana. Se trata de un entrenamiento para el control y la conquista del ego; deben llevarlo a cabo y no perder los frutos, temiendo al esfuerzo que requiere el cultivo de la planta.
Only, do not allow your faith to falter. Do not become a slave to others; no, not even to God. Test. Test, examine, experience and then, when you find God, demand as of right. But' before you get that right, you should appear for the examination and pass, is it' not? I set tests not as a punishment or because I enjoy putting you into trouble, but just to give you the joy of passing! Bhadhram here was asked by his gum, Deekshithadaas, to go along the streets for some years and beg for food. He had enough to eat but he had to do it as the customary, and the legitimate, duty of dhaasas; and Bhadhram did it quite gladly. It is a training in the control and conquest of the ego; you have to take it as such and not give up the fruit, afraid of the exertion that the cultivation of the plant requires.

Adems, no deben ceder a la desesperacin o la tristeza. Es Mi sakalpa (voluntad) que progresen en el desarrollo espiritual. Yo los he reunido a todos ustedes y voy a poner los cimientos de concreto, construir las paredes, montar el techo y completar la mansin. Mi sakalpa nunca resultar ineficaz.
You should not also yield to despair or become dejected. It is My sankalpa (resolve) that you progress in spiritual development. I have collected all of you and I shall lay the concrete foundation and build the walls and erect the roof and complete the mansion. My sankalpa never proves ineffective.

La historia del Plan Divino

The story of a Divine Plan

Voy a contar la historia del vara-sakalpa (voluntad del Seor Supremo) y cmo nadie puede detener su realizacin. iva todos los das disertaba en Kailsa acerca de sabios, santos y deva-s en horas de la noche. Un da, Prvat sugiri que deba construirse un saln para acomodar a todos, para que todos pudieran escuchar sin ser afectados por la niebla constante, neblina y vientos helados. iva no tena el sakalpa de hacerlo, aun as, Prvat insisti que su idea deba ser implementada. El astrlogo que fue consultado antes de que se excavaran los cimientos, dijo que "Las estrellas predecan que el Saln sera consumido por el fuego, ya que ani (Saturno) no era propicio desde el principio." Sin embargo la Sala se termin.
I shall tell you the story of Ishwara Sankalpa (Will of the Supreme Lord) and how nothing could stop its realisation. Shiva was every day discoursing on Kailaasa to sages and saints and Dhevas in the evening hours. One day, Paarvathi suggested that a Hall be constructed for accommodating them all, so that they could all listen without being affected by the constant fog and mist and cold winds. Shiva did not have the Sankalpa to put it up; still, Paarvathi insisted that her idea must be implemented. The astrologer who was consulted before the foundations were dug said that "The stars forecast that the Hall will be consumed by fire, since Shani (Saturn) is not propitious from the very beginning." The Hall was completed, nevertheless.

Ahora, ese es el problema de una pareja. Shiva propona pedirle a ani el favor de salvar el Saln de su ira, aunque dudaba que el planeta, conocido por su inevitable ira, quisiera estar de acuerdo. Prvat se sinti profundamente herida y resolvi no darle la chance al pequeo tirano, ani, de destruir el Ayuntamiento que haba conseguido construir. Ella jur que en vez de darle la oportunidad de declarar arrogantemente que le prendera fuego a la sala, ella misma le prendera fuego. Pero Shiva le pidi que esperara primero el resultado de su apelacin a ani, porque l mismo ira hacia su cuartel! l le dijo: "Si ani se compromete a eximir al Ayuntamiento de su ira, voy a regresar y reportar las buenas noticias para ti; pero si l est convencido, voy a levantar la mano y resonar este dhakk (doble tambor o damaru). Al or la seal, puedes prender fuego a la sala y robar a ani el crdito por hacerlo".
Now, that set a problem for the Couple. Shiva proposed to ask Shani for the favour of saving the Hall from his anger, though He doubted whether the Planet, reputed for his inevitable ire, would ever agree. Paarvathi felt deeply hurt and she resolved not to give the tiny tyrant, Shani, the credit for destroying the Hall that She had got built. She swore that instead of giving him the chance to declare arrogantly that he had set fire to the Hall, she would herself set fire to it. But Shiva asked her to first await the outcome of His appeal to Shani, for He was Himself proceeding to his headquarters! He told Her, "If Shani agrees to exempt the Hall from his anger, I shall come back and report the good news to you; but if he is adamant, I shall raise My Hand and twirl this Dhakka (double drum). On hearing that signal, you may set fire to the Hall and rob Shani of the credit for doing so."

El papel de una herramienta en el Plan Divino

The role of a tool in the Divine Plan

Prvat estaba lista con una antorcha encendida a la espera de la seal, para que no hubiese un instante que posibilite al Planeta malvado de ejecutar su nefasto plan de venganza. ani sin embargo, accedi a la solicitud formulada por Shiva; l dijo que no hara quemar el Kailsa-Hall y Shiva qued feliz con su respuesta. Entonces, cuando ani or por merecer una pequea bendicin, Shiva estuvo de acuerdo y le pregunt qu era. Al parecer ani nunca antes haba visto la famosa Danza de Shiva Que todas las divinidades estelares haban elogiado y ani ansiaba que Shiva pudiera mostrarle un paso o dos. Shiva fcilmente asinti y comenz el tava (danza frentica de Shiva), levantando la mano y haciendo sonar el dhakk! Al escuchar la seal, Prvat aplic la antorcha y el Saln fu,

segn el sakalpa de iva, reducido a cenizas! El divino sakalpa deba cumplirse! ani era slo una herramienta en el Plan Divino.
Paarvathi was ready with a burning torch in anticipation of the signal, so that there may not be a moment's chance for the wicked Planet to execute his nefarious plan of revenge. Shani, however, agreed to the request made by Shiva; he said that he would not bum down the Hall in Kailaasa and Shiva was happy at his reply. So, when Shani prayed that he may be granted one small boon, Shiva agreed and asked him what it was. It seems Shani had never before seen the famous Dance of Shiva which all the stellar divinities were extolling and Shani craved that Shiva may show him a step-or two. Shiva readily assented and started the Thaandava (frantic dance of Shiva), raising His hand and sounding the Dhakka! Listening to the signal, Paarvathi applied the torch and the Hall was, as per the Sankalpa of Shiva, burnt to ashes! Divine Sankalpa must be fulfilled! Shani was just a tool in the Divine Plan.

Sobre el aa-graha-ka (conjuncin de ocho planetas) que les asusta a todos ahora, si tienes anu-graha (Bendiciones Divinas), qu pueden hacer los graha-s (planetas)? Si tienes oro, eso es suficiente; puedes hacer todas las variedades de joyas pedidas por la seguridad de tener oro- que es todo lo que necesitas. La conjuncin astronmica planetaria entre 2 y el 5 de febrero del ao entrante est creada en su mayor parte por los astrlogos y brahmanes que usan mediciones del calendario y estn recolectando una gran cosecha creando pnico y sugiriendo diversas medidas de precaucin. Como medida, es bueno dar las cosas en caridad, orar a los dioses y realizar yga-s; pero haz esto por el hecho en s, no con el fin de escapar de los ocho planetas! Hazlo, como se debe, en todo momento, no a causa de este miedo temporal. No den cabida al pnico. Nada va a pasar entre el 2 y el 5 de Febrero. Todos ustedes vendrn felices y llenos de alegra a Puttaparthi para el ivratri, permtanme asegurarles. Todos digan que el pralayam (aniquilacin) es slo un susto; no pierdan el valor. Prashaanthi Nilayam, 17-10-1961
About the Ashtagrahakoota (conjunction of eight planets) that is scaring you all now, if you have Anugraha (Divine Blessings), what can the Grahas (planets) do? If you have gold, that is enough; you can get made all varieties of jewels Ask for and secure gold--that is all that you need. The astronomical junction of planets between Feb. 2 and 5 next year is being made much of by the astrologers and calendar minded Brahmins and they are reaping a rich harvest by creating panic and suggesting various counter measures. Of coupe, it is good to give things in charity, to pray to the Gods and to perform yaagas; but do it for its own sake, not with a view to escape the Eight Planets! Do it, as you should, at all times, not because of this temporary fear. Do not give way to panic. Nothing will happen between Feb.2 and 5. You will all be coming happily and full of joy for Shivaraathri to Puttaparthi, let Me assure you. All talk of Pralayam (annihilation) is just a scare; do not lose courage. Prashaanthi Nilayam, 17-10-1961

"Dharma (rectitud) es la raz del mundo", dicen los ruti-s (textos sagrados), as, como Ka dijo, Cuando disminuye el dharma, el Seor encarna como hombre. Bien. "el veda es la raz del dharma" dicen los ruti-s. El dharma es el fruto del rbol que es el veda. AHORA, el veda mismo se est secando! Por lo tanto, el fomento del veda es una de las tareas del Avatr. Sathya Sai Baba
Dharma (Righteousness) is the root of the world says Shruti (sacred text); so, as Krishna said, when Dharma declines, the Lord incarnates as Man. Well. The Vedha is the root of Dharma, says Shruti. Dharma is the fruit of Vedha which is the Tree. Now, Vedha itself is getting dried up! So, fostering Vedha is one of the tasks of the Avathaar. Sathya Sai Baba