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Discursos Sathya SaiPrashaanthi Nilayam, 17-10-1961Fuente: sss02,16

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

16. Mandato Divino de Shiva16. Shiva sankalpa

Jonnalagadda Satyanryana-murty habl de temas delicados en un lenguajedelicado, 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 hanacido; 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 mundobase (bajo mundo).

JONNALAGADDA Sathyanaaraayanamurthy spoke on fine topics in a fine language, but however nicely a person may talk and howevergreat 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 onlyrelate what one has felt or experienced through His Grace. He who has touched the very b ase will not come again to this base world.

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Por supuesto, muestran al Seor en libros, ilustraciones, pelculas y fotografas, ascomo en el escenario. Pero, quin de entre los escritores, pintores o actores lo ha visto?Las epopeyas y lospura-s se refieren nicamente una fraccin infinitesimal de su gloria;establecen lmites a lo ilimitado, porque las palabras tienen un lmite. Slo aquel que estdotado 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 suspretensiones de autenticidad; Los que saben no hablan, y los que hablan no saben nopueden 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 oractors has seen Him? The epics andPuraanas relate only an infinitesimal fraction of His Glory; they set limits to the limitless, for wordshave a limit. It is only the one endowed with Jnaanadhrishti orYogadhrishti orBhakthidhrishti (vision of sacred knowledge, of unionwith God or of selfless devotion for God) that can have a glimpse of that Effulgence. The rest only mislead by their claims ofauthenticity. 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 elSeor crear una forma de S Mismo e interceder en los asuntos humanos siempre queDharma 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 todosignificado. Slo aquellos que son competentes en los stra-s pueden reconocer a unAvatr y probar su autenticidad; slo ellos pueden gustar de la alegra derramada por laEncarnacin. Lospura-s y los itihsa-s (antiguas leyendas e historia) describen al Seorde muchas maneras dependiendo del vyakti (la clase) que sea el devoto y delakti (poder)que este describa, pero los veda-s y los stra-s no caen en tales estados de nimocambiantes; ellos se ocupan de los fundamental. A veces, en la confusin de lainterpretacin y la repeticin, las personas pierden el camino. Cuando un ciego gua a otrociego, ambos son propensos a caer en el pozo. Entonces el sabio interviene y delimita elcamino 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 wheneverDharma is in grave peril. You have repeated it so often that it has become meaningless jargon; it has been quoted so often and by somany that it has lost all significance. Only those that are proficient in the Shaasthras can recognise anAvathaarand test the credentials;only they can taste the joy showered by the Incarnation. ThePuraanas and theIthihaasas (ancient legends and history) describe the Lordin manifold ways according to the vyakthi (individual) who is devoted and the Shakthi (power) that is described; but the Vedhas and theShaasthras do not indulge in such changing moods; they deal with fundamentals. Sometimes, in the confusion of interpretation and re-telling, people miss the road. When the blind lead the blind, both are likely to fall into the well. Then the wise intervene and demarcatethe Road along safe lines.

Dios est ms all del entendimientoGod is beyond understanding

Satya-nryana-murty mencion al Dr. Bhagavantam y las crecientes demandas dela 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 cadauno de ellas, a su vez, tiene que ser abierta. La Ciencia transforma las cosas, las re-organiza, estudia su composicin, reagrupa sus partes y libera la energa que se encuentralatente en ellas. Pero cre las cosas mismas! Y estas cosas son tan duraderas comocualquier otra que se encuentra en la naturaleza! Eso es Esto, pero Esto no es Eso. Lanaturaleza es Brahman confundido con ser natural, a causa de la ilusin del nombre y laforma. Pero Brahmanno es la naturaleza, sino que es slo una cuerda que se confundecon una serpiente. Cuando la Sabidura amanece, cuando ilumina la luz, la serpiente

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desaparece y slo queda la cuerda. El Seor es la dulzura, ustedes son el azcar, l es elfuego, ustedes el combustible; l no tiene corazn; cada corazn donde l est instalado esSuyo.

Sathyanaaraayanamurthy referred to Dr. Bhagavantham and the soaring claims of science. But religion begins where science ends. Inscience, 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 theirpans and releases the energythat 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 isnot that. Nature isBrahman, mistaken to be Nature, on account of the delusion of Name and Form. ButBrahman is not Nature; it is onlythe rope which was mistaken to be the snake. When Wisdom dawns, when Light illumines, the snake disappears and the rope aloneremains. 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 msall de su entendimiento; Balarma que vino como Su propio hermano no poda entendersu personalidad. Cmo entonces pueden comprender Mi Misterio? Cmo puedenaquellos 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 Mivestido y Mi cabello! Si te atreves a buscar Mi verdad, ven, entrgate a M. No ensees latraicin 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 brothercould not fathom His personality. How then can you grasp My Mystery? How can those who strut about in well-ironed bush coats fathomTruth? 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 seekMy Truth, come, surrender unto Me. Do not teach treason to your friends and to other seekers. Dress and manners have become polishednow but the inner man has deteriorated in virtue and faith!

Slo el anhelo del corazn agrada al SeorYearning of the heart only pleases the Lord

Rvaa y Hirayaka eran expertos en japa-yaja (ritual de sacrificio conrepeticin de mantras) pero nunca rindieron su ego a Dios. No arrancaron las malas hierbasde los impulsos sensoriales procedentes de los campos de sus corazones por lo querecogieron una cosecha de espinas. No es la grandeza del yga (sacrificio ceremonial) y lapompa del pj (adoracin ritual) lo que agrada al Seor; es el anhelo del corazn, no lasuma de todos los kilmetros que cubren en peregrinacin o el costo de todos los artculosque han dado en caridad. No es necesario ni siquiera rezar en voz alta, a menos que porsupuesto, imagines que l vive tan lejos comoDvrak oKailsa. Si lo has instalado en tucorazn, y l mismo aparecer cuando pidas por l.Prahlda senta as y ya que el fuegono podra quemarle y ninguna cada podra romper sus huesos, as, Prahlda no sufriningn dao!

Raavana and Hiranyaaksha were experts in japayajna (Vedhic ritual of sacrifice with pious repetition of sacred manthras)but they neversurrendered their ego to God. They did not pluck the weeds .of sensory impulses from the fields of their hearts and so they harvested acrop of thorns. It is not the grandeur of theyaaga (ceremonial sacrifice) or the pomp ofpuuja (ritual worship) that pleases the Lord; it isthe 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 inyour 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 breakHis bones, Prahlaadha too suffered no harm!

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Ambara realiz un yga (sacrificio), pero en el momento crucial los animalesdestinados al sacrificio se escaparon! Ahora los sacerdotes ordenaron que para reparar estedescuido pecaminoso, un ser humano deba ser ofrecido a los dioses como sustituto! El reyprometi 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 deequiparar 1000 vacas como iguales a un ser humano; el padre tampoco deba hacer la tristeoferta a su hijo, la oferta de inmolarse deba nacer espontneamente del hijo, sin ningunapeticin o persuasin; slo as un hijo sera aceptado por los Dioses.

Ambareesha performed ayaaga,but at the crucial moment the animal intended for the sacrifice escaped! Now the priests ordained that tomake amends for this sinful neglect, a human being had to be offered as substitute to the Gods! The King promised 1000 cows inexchange for a son, but which father will send a son to death, even when 1000 cows are given in exchange? There were also otherconditions: the King's messengers should not ask any one for the son; they should not commit the sin of equating 1000 cows as equal tohuman 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 envidiarAn 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 esperarun 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 dem?" Ella dijo: "Bb, djame fundirme en ti", y en unas semanas, dejo este mundo y sudeseo fue cumplido. La nia cumpli su ltimo deseo de que su rostro mirara hacia la paredpara poder ver la imagen deBb cuando muriera. Ella tuvo un maravilloso final, un finalque 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 goodfortune 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 lookon 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. Algunaspersonas dicen, "Oh, es el Festival y Lakhs-Daahr (lakh=100.000) y los cientos de milesde 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 seextiende para recibir, slo cuando se ofrece un corazn puro lleno de prema (amor), entodas 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 deahora.

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 ofpeople throng there. And they pour lakhs and lakhs of rupees there." Well, what they give is alakshyam (disregard), notLaksham (lakhs)!My hand stretches out for receiving, only when a pure heart full ofPrema (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.

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El Seor nunca se negar a un devotoThe Lord will never disown a devotee

unaepa convenci a su padre de que su deseo de continuar con el yaja yofrecerse a s mismo era legtimo y aprobable, y se fue a la capital. En el camino, seencontr 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 ganadoporque hasta que vairgya y viveka (discriminacin y desapego) no amanezcan, ellos noson ms que animales. Por lo tanto, a pesar de los argumentos de su to, argumentos queusan algunas personas para disuadirlos de venir a Puttaparthi, unaepa se las arregl parallegar al yga-la (lugar del sacrificio). De la misma forma que las luces ante ustedes seencienden cuando el interruptor se mueve hacia arriba en Penukonda, cuando el Seordecide algo, as tiene que pasar. Bueno, el Seor no es una roca o una piedra, su corazn sederriti ante la difcil situacin del joven. Indra (dios) apareci en el fuego del sacrificio yderram bendiciones sobre su cabeza. Indra fue el que haba sacado la vaca en un inicio yelabor 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 theyajna and offer himself was legitimate and approvable, and he left for thecapital. On the way, he went to his maternal uncle, Vishwaamithra, who tried to keep away the boy from the sacrifice. 'This is all justfoolish superstition; can anyone substitute a man for a cow?" Vishwaamithra asked. Sunashepha replied that all men are cattle, for untilviveka and vairaagya (discrimination and detachment) dawn, they are but animals. So, in spite of his uncle's arguments, arguments likethe ones used by some to dissuade persons from coming to Puttaparthi, Sunashepha managed to reach the Yaagashaala (the place ofsacrifice). 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 fireand departed showering blessings on his head. It was Indhra who had carried away the original cow and elaborated all this plot, to bringSunashepha and his greatness to light and to bless him.

El Seor esprema-svarpam (encarnacin del amor), cranme. El padre o la madreterrenales muestran amor siempre y cuando obedezcan sus deseos; comiencen a ir encontra 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 tutrabajo (espiritual), de tu dhynam, japam y pj, (meditacin, rezos y sacrificios); la fedebe transformarse en tyga (sacrificio); debes sentir que T eres como un instrumento sinindividualidad separada dirigido por l.

The Lord isPremaswaruupam (Divine Love personified), believe Me. The earthly father or mother will show love only so long as youobey them; start going against their wishes and they will go to the extent of even disowning you! The Lord will never disown, for He isyour very core, your very basic Reality. You derive from Him the fruit of your labour, ofyour dhyaanam, japam andpuuja; faith willgrow 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 condevocin. 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, sienteque estas ofreciendo, a los Pies (del seor), todas las acciones de los cinco karma-indriya(rganos de accin) y los cincojna-indriya (rganos de percepcin) como se muestra porlos diez dedos. Adems, el propsito de namaskram es tocar los Pies (sparana) delSeor. 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 espiritualQue fluya a travs de ti.

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

No permitas que tu fe decaigaDo not allow your faith to falter

Vamos, yo soy el taller de reparacin de los corazones rotos de anta-karaadaados. Soy como el herrero, que suelda, enmienda y endereza. Hace diez aos, un devotoor a M en una cancin: "Mi corazn se ha quedado seco, mi luz se ha apagado, mi caminoes oscuro, mi cabeza se confunde. Seor, haz que est a punto nuevamente para el arduocamino 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 alSeor como su sirviente, l es el verdaderoPrabhu (Seor)!

Come, I am the repairer of broken hearts of damaged Anthahkaranas. I am like the smith, who welds, mends and sets right. Ten yearsago, 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, makeme 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 hiswish! Verily, he who has the Lord as His Servant, he is the realPrabhu (Lord)!

nicamente, No permitas que tu fe decaiga. No te conviertas en un esclavo de losdems, no, ni siquiera de Dios. Prueba, examina, experimenta y entonces, cuandoencuentres 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 uncastigo o porque me guste ponerles en problemas, sino que, slo para darles la alegra depasar! Bhadram fue encomendado por su guru, dkia-ds, de ir por las calles durantealgunos aos y pedir comida. l tena lo suficiente para comer, pero tena que hacer de estouna 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; debenllevarlo a cabo y no perder los frutos, temiendo al esfuerzo que requiere el cultivo de laplanta.

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 settests 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 byhis 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 thecustomary, and the legitimate, duty ofdhaasas; 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 Misakalpa (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.Misakalpa 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 havecollected all of you and I shall lay the concrete foundation and build the walls and erect the roof and complete the mansion. Mysankalpanever proves ineffective.

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La historia del Plan DivinoThe story of a Divine Plan

Voy a contar la historia del vara-sakalpa (voluntad del Seor Supremo) y cmonadie puede detener su realizacin. iva todos los das disertaba en Kailsa acerca desabios, santos y deva-s en horas de la noche. Un da, Prvatsugiri que deba construirse

un saln para acomodar a todos, para que todos pudieran escuchar sin ser afectados por laniebla constante, neblina y vientos helados. iva no tena elsakalpa de hacerlo, aun as,Prvatinsisti que su idea deba ser implementada. El astrlogo que fue consultado antesde que se excavaran los cimientos, dijo que "Las estrellas predecan que el Saln seraconsumido por el fuego, ya que ani (Saturno) no era propicio desde el principio." Sinembargo la Sala se termin.

I shall tell you the story ofIshwara Sankalpa (Will of the Supreme Lord) and how nothing could stop its realisation. Shiva was every daydiscoursing onKailaasa to sages and saints andDhevas in the evening hours. One day, Paarvathi suggested that a Hall be constructed foraccommodating them all, so that they could all listen without being affected by the constant fog and mist and cold winds. Shiva did nothave the Sankalpa to put it up; still, Paarvathi insisted that her idea must be implemented. The astrologer who was consulted before thefoundations were dug said that "The stars forecast that the Hall will be consumed by fire, since Shani (Saturn) is not propitious from thevery beginning." The Hall was completed, nevertheless.

Ahora, ese es el problema de una pareja. Shiva propona pedirle a ani el favor desalvar 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 lachance al pequeo tirano, ani, de destruir el Ayuntamiento que haba conseguidoconstruir. Ella jur que en vez de darle la oportunidad de declarar arrogantemente que leprendera fuego a la sala, ella misma le prendera fuego. Pero Shiva le pidi que esperaraprimero el resultado de su apelacin a ani, porque l mismo ira hacia su cuartel! l ledijo: "Si ani se compromete a eximir al Ayuntamiento de su ira, voy a regresar y reportarlas buenas noticias para ti; pero si l est convencido, voy a levantar la mano y resonareste 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 askShani for the favour of saving the Hall from his anger, though He doubtedwhether 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 thathe 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 S hani, for Hewas Himself proceeding to his headquarters! He told Her, "If Shani agrees to exempt the Hall from his anger, I shall come back andreport the good news to you; but if he is adamant, I shall raise My Hand and twirl thisDhakka (double drum). On hearing that signal, youmay set fire to the Hall and rob Shani of the credit for doing so."

El papel de una herramienta en el Plan DivinoThe role of a tool in the Divine Plan

Prvatestaba lista con una antorcha encendida a la espera de la seal, para que nohubiese un instante que posibilite al Planeta malvado de ejecutar su nefasto plan devenganza. ani sin embargo, accedi a la solicitud formulada por Shiva; l dijo que nohara quemar elKailsa-Hall y Shiva qued feliz con su respuesta. Entonces, cuando anior por merecer una pequea bendicin, Shiva estuvo de acuerdo y le pregunt qu era. Alparecerani nunca antes haba visto la famosa Danza de Shiva Que todas las divinidadesestelares haban elogiado y ani ansiaba que Shiva pudiera mostrarle un paso o dos. Shivafcilmente asinti y comenz el tava (danza frentica de Shiva), levantando la mano yhaciendo sonar el dhakk! Al escuchar la seal, Prvataplic la antorcha y el Saln fu,

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segn el sakalpa de iva, reducido a cenizas! El divino sakalpa deba cumplirse! aniera 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 Planetto execute his nefarious plan of revenge. Shani, however, agreed to the request made by Shiva; he said that he would not bum down theHall in Kailaasa and Shiva was happy at his reply. So, when Shaniprayed that he may be granted one small boon, Shiva agreed and askedhim 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 Hishand and sounding theDhakka! Listening to the signal, Paarvathi applied the torch and the Hall was, as per the Sankalpa of Shiva, burntto 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)? Sitienes oro, eso es suficiente; puedes hacer todas las variedades de joyas pedidas por laseguridad de tener oro- que es todo lo que necesitas. La conjuncin astronmica planetariaentre 2 y el 5 de febrero del ao entrante est creada en su mayor parte por los astrlogos ybrahmanes que usan mediciones del calendario y estn recolectando una gran cosechacreando pnico y sugiriendo diversas medidas de precaucin. Como medida, es bueno darlas cosas en caridad, orar a los dioses y realizaryga-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 acausa de este miedo temporal. No den cabida al pnico. Nada va a pasar entre el 2 y el 5 deFebrero. 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; nopierdan el valor.

Prashaanthi Nilayam, 17-10-1961

About theAshtagrahakoota (conjunction of eight planets) that is scaring you all now, if you haveAnugraha (Divine Blessings), what canthe 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 thatyou need. The astronomical junction of planets between Feb. 2 and 5 next year is being made much of by the astrologers and calendarmindedBrahmins and they are reaping a rich harvest by creating panic and suggesting various counter measures. Of coupe, it is good togive things in charity, to pray to the Gods and to performyaagas;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 (textossagrados), as, como Ka dijo, Cuando disminuye el dharma, elSeor 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 fomentodel veda es una de las tareas delAvatr.

Sathya Sai Baba

Dharma (Righteousness) is the root of the world says Shruti (sacred text); so, as Krishna said, whenDharma declines, the Lordincarnates as Man. Well. The Vedha is the root of Dharma, says Shruti.Dharma is the fruit of Vedha which is the Tree. Now, Vedha i tself is getting dried up! So, fostering

Vedha is one of the tasks of the Avathaar.

Sathya Sai Baba