Discursos Sathya Sai

Pranti Nilayam: Dasara (Daahar), 03/10/1965

Fuente: sss05.45
Traduccin digital corregida y con transliteracin sanscrita IAST

De Hanumn tambin se dice, "rma Rmamu Rma Nmam"

--- cada pelo recitaba "Rma Nma"
(de este discurso)

45. Cada pelo

El Nmasmara a (recuerdo del Nombre) salv a Prahlda de la agona de la
tortura. Era un muchacho Rksasa,
pero, de alguna manera, l aprendi el

nombre sagrado y saba lo dulce que era. Lo repiti y se embebi de su sabor

nectarino. Incluso cuando el elefante enfurecido corri hacia l, l no grit,
"Oh, Padre!", o "Oh Madre!", para persuadir a sus padres fsicos el
rescatarlo, no tena conciencia de su existencia en absoluto; l hizo un llamado
a Nryaa y a nadie ms. Nryaa es la fuente de la fuerza de los dbiles y
los fuertes; l es el poder supremo; as, los elefantes se apartaron del
muchacho, el fuego no poda chamuscar su pelo; el viento no poda levantarlo;
los precipicios no podian hacerlo caer; el veneno no podia afectarlo. El
Nombre fue su armadura, su escudo, su aliento, su vida. jaeya (Hanuman)
tambin demuestra el poder del Nombre. Con el Nombre impreso en su
corazn y rodando por su lengua, salt a travs del mar; las tentaciones le
pidieron que detubiera su camino; los terrores se le enfrentaron para que diera
marcha atrs; pero el Nombre lo impuls y sigui hacia adelante, a travs del
espacio, a la distante Laka, donde estaba Sta. l no tena espacio en su
mente para lo que no sea el Nombre nada mas que de su amo.
Si centran los pensamientos alrededor del cuerpo, tendrn preocupaciones
acerca de dolores y enfermedades, reales o imaginarias; si se centran en las
riquezas, estarn preocupados de prdidas y ganancias, impuestos y
exenciones, la inversin y la insolvencia; si estos (pensamientos) vagan por la
fama, entonces, estran obligados a sufrir de los altibajos del escndalo, la
calumnia y la envidia. Por lo tanto, dejen que ellos se centren alrededor de la
sede del Poder y el Amor que merecen la sumisin de la voluntad y dejen que
todo el ser se rinda al mismo. Entonces, sern felices para siempre. Para los
sabios de la cultura vdica, los rs i-s,
el Nombre del Seor fue el mismo

aliento; vivan con el sustento, de que la contemplacin de la gloria, inherente

a esta, provee.
45. Every hair's end
Naamasmaraa saved Prahlaadha from the agony of torture. He was a Raakshasa boy, but,
somehow, he learnt the sacred name and knew how sweet it was. He repeated it and imbibed its
nectarine taste. Even when the enraged elephant rushed towards him, he did not cry out, "O
Father", or "O Mother", to persuade his physical parents to rescue him; he had no consciousness
of their existence at all; he called on Naaraayana and no one else. Naaraayana is the source of
strength for the weak and the strong; He is the supreme power; so, elephants turned back from
the boy, fire could not singe his hair; wind could not lift him; precipices could not fell him;
poison could not affect him. The Name was his armour, his shield, his breath, his life. Aanjaneya
too demonstrates the might of the Name. With the Name imprinted on his heart and rolling on his
tongue, he leaped across the sea; temptations called on him to halt on the way; terrors pleaded
with him to turn back; but the Name urged him on and carded him forward, through space, to
distant Lanka where Seetha was. He had no space in his mind for anything other than the Name
of his master.
If your thoughts centre round the body, you will have worries about pains and illnesses, real or
imaginary; if they are centred on riches, you will be worried about profit and loss, tax and
exemptions, investment and insolvency; if they roam round fame, then, you are bound to suffer
from the ups and downs of scandal, calumny and jealousy. So, let them centre round the seat of

power and love which deserve willing submission and let your whole being surrender to it. Then,
you will be happy for ever. For the sages of the Vedhic culture, the rishis, the Name of the Lord
was the very breath; they lived on the sustenance, which contemplation of the glory, inherent in
it, provided.

Culto a cumplir los deseos empaa el corazn

Cuando el ocano de leche de los Veda-s fue batido con la Inteligencia como
la varilla y la devocin como la cuerda, la mantequilla de los tres grandes
clsicos --- el Rmya a, el Mahbhrata, el rmad-Bhgavata surgieron,
para difundir el mensaje de la senda Nmasmara a hacia la paz y la alegra.
Es para revivir este mensaje y restaurar la fe en el Nombre que este Avatra ha
entrado en el mundo, en el Kli Yuga.
Cuando la adoracin se hace con el fin de satisfacer deseos y hacer realidad
requerimientos, el precioso premio estar perdido. La adoracin debe limpiar
el corazn, para que el Dios interior brille en toda su gloria; pero los deseos
empaan, en vez de limpiar. Inviten a un prncipe que es todava un nio a que
se siente en el trono; comenzar a llorar, que no puede jugar en el trono con
sus juguetes y los animales domsticos. El adulto se burla de esta aficin a los
juguetes; lo llama infantilismo. Todos los que se mantienen lejos del trono de
la "Soberana sobre s mismos" y prefieren jugar con los juguetes y los
animales domsticos de las cosas materiales y los hombres son igual de
infantiles, independientemente de su edad o estado!
El Nmasmara a es un instrumento para realizar (ser concientes) al Seor.
Tygarja comenz el Nma-japa (repeticin del nombre) de r Rma en su
vigsimo ao; lo recit noventa y seis millones de veces, y le tom veintin
aos y quince das para complir la promesa de ser terminado. Como resultado
de ello, tuvo el daraa (visin) de r Rma, "las letras del Nombre tomaron
forma", diciendo. El nombre significa las cualidades del Seor, Sus gu a-s
(cualidades divinas), y as su constante contemplacin despierta la misma
gu a en el recitador.
Worship to fulfil desires tarnishes the heart
When the milk-ocean of the Vedhas was churned with Intelligence as the rod and Devotion as the
rope, the butter of the three great classics---the Raamaayaa, the Mahaabhaaratha, the Srimad
Bhaagavatha emerged, for spreading the message of the Naamasmaraa way to peace and joy. It
is to revive this message and to restore faith in the Name that this Avathaara has come into the
world, in the Kaliyuga.
When worship is rendered with a view to fulfil desires and realise wishes, the precious prize will
be lost. Worship must cleanse the heart, so that the indwelling God may shine in all His Glory;
but desires tarnish, instead of cleansing. Invite a prince who is yet a child to sit on the throne; he
will start weeping for, he cannot play on the throne with his toys and pets. The adult sneers at
this fondness for toys; he calls it childishness. All those who keep away from the throne of the
"sovereignty over themselves" and prefer to play with the toys and pets of material things and
men are equally childish, whatever their age or status!
Naamasmaraa is an instrument to realise the Lord. Thyaagaraaja started the Naamajapa of Sri
Raama in his twentieth year; he recited it ninety-six crores of times, and took twenty-one years
and fifteen days for the vow to be finished. As a result, he had the darshaa (vision) of Sri
Raama, "the letters of the Name taken shape", he says. The Name signifies the quality of the

Lord, His gua, and so constant contemplation arouses the same guna in the reciter.

Froten el Nombre vigorosa e ininterrumpidamente.

Con el Nmasmara a, ningn gasto est involucrado; no se necesitan
materiales; no hay un lugar especial o tiempo que se requiera. Ningn ttulo de
estudios o casta o sexo tiene que ser probado. Cuando una barra de hierro se
frota de un lado a otro en una losa de piedra, se genera calor; solamente, el
roce tiene que ser vigoroso y continuo. Cuando se hace a intervalos y con
escasa presin, el hierro no se calentar. As, tambin, con el fin de obtener
suficiente calor para derretir el corazn blando del Seor, froten el nombre
Rm Rm Rm Rm (Rma) vigorosa e ininterrumpidamente. Entonces, el
Seor derramar Su Gracia.
Si dedican solo dos minutos y medio por la maana y otros dos minutos y
medio de Por la noche, el poco calor dos veces al da se enfriar y Su corazn
no se derretir.
Gajedra llamo por l desde un lago en el bosque; Vibhsa
a lo llam el
campamento del enemigo; Draupad lo llam mientras era deshonrada, ms el
Seor les respondi, sin problema. l es la encarnacin misma de Prema. l
slo se puede ganar a travs del Amor. Observen la devocin de los Gop-s; la
encontraran constituida totalmente de prema --- prema que perdonar 'huida'
'desercin' y el rechazo franco. Ellas no tenan que pedirle favores, no tenian
ningn deseo de utilizar su gracia para un cumplimiento; ellas saban que l
era el Seor y no necesitaban de ningn otro. No tenan conciencia del cuerpo
o del mundo. Su amor tena un solo objetivo --- El Seor en forma humana.
Una vez Rukmi y Satyabhm se sorprendieron por la cantidad de Gracia
que Krs a otorgaba a Draupad, la reina de los P dava-s,
cuya historia fue

una larga serie de humillaciones y calamidades. Krs a la rescat de la

deshonra y la angustia una y otra vez; ellas tenan curiosidad por conocer la
naturaleza de la devocin que era capaz de atraer sobre ella la gracia de Dios
con tal corriente continua. As, Krs a tom a los dos con l. Un da, cuando
fue a Idraprastha, Arjua haba ido a cazar y Draupad se secaba el pelo
despus del bao.
Krs a le pidi a las reinas que peinaran su cabello porque se haba tornado
muy enredado, como ellas comentaban.

Cuando lo hicieron, oyeron desde lo profundo de cada pelo el sonido del

Nma Japam (repeticin del nombre del Seor), "Krs a, Krs a, Krs a" --que era la medida de su profunda devocin al Seor; que se haba impregnado
en cada uno de los pelos de su cabeza.
Rub the Name vigorously and unintermittently
For Naamasmaraa, no expense is involved; no materials are needed; there is no special place or
time to be provided. No qualification of scholarship or caste or sex has to be proved. When a bit
of iron is rubbed to and fro on a slab of stone, heat is generated; only, the rubbing has to be
vigorous and continuous. When you do so at intervals and with poor pressure, the iron will not
get hot. So, too, in order to get sufficient heat to melt the soft heart of the Lord, rub the name
Raam Raam Raam Raam vigorously and unintermittently. Then, the Lord will shower His Grace.
If you devote but two minutes and a half in the morning and another two minutes and a half in
the evening, the little heat will cool off twice a day and His heart will not melt.
Gajendra called on Him from a forest lake; Vibheeshana called on Him from the enemy's camp;
Droupadhi called on Him while herself unclean, but the Lord answered them nevertheless. He is
the very embodiment of Prema. He can be won only through Love. Study the devotion of the
Gopees; you will find it constituted wholly of prema---prema that will pardon 'theft,' 'desertion'
and downright rejection. They had no boons to ask from Him, no wish to utilise His Grace for
fulfilment; they knew He was the Lord and they needed no other. They had no consciousness of
the body or of the world. Their love had but one objective---the Lord in human form.
Once Rukmini and Sathyabhaama both were taken by surprise by the amount of Grace that
Krishna bestowed on Droupadhi, the Queen of the Paandavas, whose story was one long series
of humiliations and calamities. Krishna rescued her from dishonour and distress time after time;
they were curious to know the nature of the devotion that could draw down on her the Grace of
God in such a continuous stream. So, Krishna took them both with Him. One day, when He went
to Indraprastha, Arjuna had gone hunting and Droupadhi was drying her hair after her bath.
Krishna asked the queens to comb her hair for it had got into too much tangle, as they remarked.
When they did so, they heard from the end of each hair the sound of Naama Japam (repetition of
Lord's name), "Krishna, Krishna, Krishna"---that was the extent of her deep devotion to the
Lord; it had impregnated into each single hair of her head.

Den al Seor los frutos de sus propias actividades

De Haum tambin se dice, "rma Rmamu Rma Nmam" [telugu]--cada pelo recitaba "Rma Nma". Su cola era un mayal formidable, porque
estaba impregnado con el poder del Nombre. Tambin l es llamado Sudara,
encantador, bello. Por qu? Porque, haba instalado a Rma en su corazn;
con el esplendor de Rma que se reflejaba en su rostro, era encantador de
contemplarse. Era un compaero encantador porque slo hablaba de Rma,
solo cantaba acerca de Rma.
Ahora quiero decirles algo sobre m, mas, ahora. Es la costumbre cuando se
acercan al Seor el llevar algo con ustedes; este es un acto que hace la gente
cuando va por el cumplimiento de algn deseo, la concesin de la gracia para
la realizacin de algn deseo. Llevan patram, puspam,
phalam, toyam (hojas,

flores, frutas, agua), como dice el Gt. La actitud es "yo soy un jva; l es un
Deva". Pero, esto es un truco tan malo como lo hacen muchos hombres: ellos
traen una vaca cuando le pedimos leche y le piden a otro (la vaca) que nos de
la leche. Si le dan al Seor la hoja, la flor y el fruto que crecen en un rbol, la
recompensa de la gracia va al rbol, no a ellos. Den la hoja, la flor, el fruto que
ha crecido en el rbol de la vida; las hojas fragantes de sus resoluciones y

planes mentales, las frutas jugosas dulces de sus propias actividades y

pensamientos.
Yo conosco el valor relativo de estos dos; Yo necesito algo que sea suyo
propio, no algo comprado en el bazar o cultivado en algn otro rbol o
producido por la inteligencia, devocin y firmeza de otra persona. Dios les ha
dado "el corazn", para usarlo en la vida; devulvanselo a l tan limpio y puro
como cuando se les dio, despus de usarlo para almacenar prema, ti,
Dharma y Satya, y para su distribucin a todos los que vienen en contacto con
ustedes.
Prati Nilayam: Dasara (Daahar), 03/10/1965
Give the Lord the fruits of your own activities
Of Hanumaan too it is said, "roma romamu Raama Namame"---every single hair recited "Raama
Naama". His tail was a formidable flail, for it was suffused with the might of the Name. He is
also called Sudara, the charming, the beautiful. Why? Because, he had Raama installed in his
heart; since the splendour of Raama reflected on his face, he was charming to behold. He was a
charming companion because he spoke of Raama only, sang of Raama alone.
I must now tell you something about Me, too, now. It is the custom when you approach the Lord
to take something with you; this is an act which people do when they go for the fulfilment of
some desire, the grant of Grace for the realisation of some wish. They take pathram, pushpam,
phalam, thoyam (leaf, flower, fruit, water), as the Geetha says. The attitude is' "I am jeeva; He is
Deva". But, this is as bad a trick as some men do: they bring one cow when we ask them for
milk, and milk another to give us the milk. They give the Lord the leaf, the flower and the fruit
grown on some tree, and the reward of Grace goes to the tree, not to them. Give the leaf, the
flower, the fruit that has grown on the tree of your life; the fragrant leaves of your mental
resolves and plans, the sweet juicy fruits of your own activities and thoughts.
I know the relative value of these two; I require something that is your very own, not something
bought in the bazaar or grown on some other tree or produced by some one else's intelligence or
devotion and steadiness. God has given you "the heart" to use in life; return it to Him as clean
and as pure as when He gave it, after using it for storig prema, shaathi, dharma, and sathya,
and for distributing them to all who come in contact with you.
Prashaathi Nilayam: Dasara, 3-10-1965

Verdad, justicia,
Paz y amor --estos so los cuatro pilares
co los que la masi de la felicidad,
aqu y all,
se costruye.
SHRI SATHYA SAI
Truth, Righteousess,
Peace ad Love--these are the four pillars
o which the masio of happiess,
here ad hereafter,
is built.
SHRI SATHYA SAI