In the previous episode, we had witnessed the continuation of the discussion on how Sage Paraashara demonstrates an important characteristic of a “Guru” or a “Spiritual Master”. Sage Paraashara, along with Sage Shukachaarya and others are highly revered and respected as great Spiritual Masters because they have internalized Bhagawan within them and whenever they talk or narrate something about Bhagawan, they enter into a state of deep “Trans”, which automatically brings tears of “Bhakti” from their eyes. Now upon seeing this, what is the message that goes out to their disciples, Sage Maithreya and King Parikshit? The important message here is that, we would be able to experience Bhagawan deep within us only if we internalize Him completely. This is the perfect way through which a “Guru” enlightens the “Atman” of the disciple. We had witnessed a famous sloka in this context which clearly explains this important characteristic of a “Guru” – To remove the darkness (“Agnyaana”) of the disciple by instilling the light (“Gnyaana”) in him / her. Thus “Gnyaana” starts blooming in the disciple as he / she internalizes Bhagawan more and more within.
Of course, having said thus, this process of “internalization” isn’t an easy task. It might be easier said than done. Now the question might arise amongst us as to how do we internalize Bhagawan within us? This is the reason why we’re experiencing Bhagawan as a little child in the form of Bhagawan Bala-Krishna. If we’ve to imagine Bhagawan as the entire universe or the entire ocean waters or the entire set of rivers that flow through various parts of the world, etc. or if we’ve to imagine Bhagawan in the form of His huge “Vishwaroopa”, it is not going to be easy for us to do all this. In fact, Alwar explains this beautifully in one of his “Paasurams” in the ‘Divyaprabhandham” text. I shall convey the message that this “Paasuram” explains. This is an interesting conversation between Alwar and Bhagawan Vishnu. One fine day, Alwar, while performing his daily “Nitya-Anushtaana” (Routine prayers) talks to Bhagawan thus, “Oh Bhagawan! I understand that you’re omni-present (“Sarva-Antaryaami”)! You are an embodiment of mountains! You’re an embodiment of rivers! You’re an embodiment of the oceans! You’re the embodiment of the entire universe!”
As Alwar says thus, Bhagawan replies back to him – “Oh Alwar! I’m very happy that today you’ve got this great realization about me! From now onwards, you may imagine me in the forms of the mountains, oceans, rivers, universe, etc. and I’m not going to appear in front of you anymore! Once you’ve got the enlightened knowledge, there’s no purpose in coming in front of you every time, isn’t it?” Bhagawan talks this way purposefully to kindle Alwar’s Bhakti Bhaava more and more. Stunned by Bhagawan’s “seemingly cold” reply thus, Alwar replies back! He’s almost in tears upon hearing what Bhagawan just said to him. Alwar says thus, “Oh Bhagawan! I think you’ve grossly misunderstood what I was trying to say. I just said that you are the embodiments of the mountains, rivers, etc. But I never said that I would be able to imagine you in these forms! I’m totally incapable of all what you’re asking me to do. You’ve to come in front of me in the form of a child. Only then I can imagine you and internalize you within me!”
Alwar continues thus, “Oh Bhagawan! It’s a known fact that you’re an embodiment of the entire world and universe put together. Nobody is denying that. But, we as normal Jeevatmas in this world are highly incapable in seeing and visualizing you in the form of the universe. For our small minds, we would be able to experience you only if you come in front of us in a form that we can grasp and imagine, isn’t it? Hence, Bhagawan! Please do not deny this devotee’s ardent request! You’ve to come in front of me in the form of Bhagawan Bala-Krishna! Only then I can enjoy your divine company!” Saying thus, Alwar was in tears of Bhakti and upon seeing the condition of Alwar, Bhagawan appeared in front of him as Bhagawan Bala-Krishna!
So what do we understand from this conversation? The message that Alwar is trying to convey here is that, yes, Bhagawan is an embodiment of the entire universe. But to experience Him, it is grossly difficult and virtually impossible for us to imagine Bhagawan in such forms. For our little and immature minds, the easiest thing for us is to imagine Bhagawan and internalize Him as Bhagawan Bala-Krishna. This is exactly the reason why Sage Shukaachaarya spends so much of time in explaining Bhagawan Bala-Krishna’s divine “Leelas” in the Shrimad Bhaagawatha Puraana. This is precisely the same reason why Sage Paraashara spends such a lot of time in explaining about Bhagawan Bala-Krishna here as well.
We might easily ask a question here – When Sage Maithreya asked about Bhagawan Krishna’s incarnation, Sage Paraashara could have easily skipped this part because his son, Sage Shukaachaarya has already explained all of this in his Shrimad Bhaagawatha Puraana. Sage Paraashara could have easily told Sage Maithreya to “refer” to the Shrimad Bhaagawatha Puraana text for “more details” on Bhagawan Krishna, isn’t it? Why didn’t he do that? The sole reason for this is that, more than the storyline, the experience and internalization of Bhagawan can best be achieved only when we witness Bhagawan as a child. This is why a lot of emphasis is given to Bhagawan Bala-Krishna’s divine “Leelas” in both these texts. This is also the reason why we’re spending so much time talking about Bhagawan Bala-Krishna for so many episodes as part of this blog series.
So for today, let us understand this important point and let us wait till the next episode to witness the continuation of the “Bala-Krishna-Leelas” as explained by Sage Paraashara! Stay tuned! 🙂
The Indian Dharma 