Appearance of Bhagavan

Shree Vatapatra Sai

The early life of many saints is often shrouded in mystery, and Bhagavan Nityananda was no exception. Devotees, curious about His origins, frequently inquired about His birth. Bhagavan, however, often dismissed these questions, considering them trivial matters unworthy of discussion. Yet, the curiosity persisted among His followers.

On one such occasion, when asked about His birth, Bhagavan Nityananda cryptically replied, “A baby was found on an Aswatha leaf floating on the Tunneri river!” Instead of quelling their curiosity, this enigmatic answer only deepened it. How could a child float on a Peepal tree leaf? Such answers from Bhagavan often required deep spiritual understanding, as they were laden with profound symbolism.

Bhagavan once mentioned “Vatapatrasai” to my father, Shri Raghunath Shenoy. My father often kept a picture of Bala Krishna—Krishna as a child—depicted on a Peepal leaf, floating on water. In His subtle way, Bhagavan was expressing His divine nature, akin to Vatapatra Sai Balamukunda.

Krishna, an avatar of Vishnu, is a central deity worshipped by millions across India. One of the most revered depictions of Krishna is as Vatapatrasayi, the Lord of the Banyan Leaf. This image shows the baby Krishna sucking His lotus-like toe while lying on a banyan leaf. Great sages forsake the Amrita (nectar) and instead drink the water that has washed His Lotus Feet.

Bala Gopala, as Vatapatrasai, lies on the Peepal leaf with an innocent and amused expression. As the waters of the pralaya (cosmic dissolution) rise, submerging continents, mountains, forests, and rivers, He remains unaffected, floating serenely. The sage Markandeya, witnessing the terrifying deluge, is astonished to see a child floating on a banyan leaf amidst the chaos, sucking His toe. Drawn into the child’s body, Markandeya discovers the entire universe, with all its realms, safely within Him, oblivious to the devastation outside. Realizing that the child is a divine manifestation who has absorbed the world into Himself before its recreation, the sage is awestruck.

Through this reference, Bhagavan Nityananada conveyed His identity as an embodiment of Supreme Consciousness when He said He was found on a Peepal leaf floating on water.

The second chapter of Shree Guru Charitra of Lord Dattatreya also mentions Supreme Consciousness as Shree Vatapatrasai.

In the second chapter, the Siddha says “I am a Yogi, dwelling both on earth and in the heavenly realms. I have journeyed to many holy places and now find myself here. I am a disciple of Shri Guru Narasimha Saraswathi, who resides at Ganagapur near Sangam, the confluence of the Bhima and Amaraja rivers. He is the incarnation of the Trimurti and is always immersed in meditation. Shri Guru has descended to this earth for the salvation of His devotees, who are blessed with food, cows, and other abundant wealth.”

Namdharak, eager to deepen his understanding, asked, “Why is Shri Guru regarded as the incarnation of the Trimurti—Brahma, Vishnu, and Mahesh? And why is it that no one can protect a devotee if Shri Guru is displeased? Where can I find references to this?”

Shri Siddha answered, “The four Vedas emerged from the four mouths of Brahma. From the Vedas, 18 Puranas were composed, one of which is the Brahma Vaivarta Purana. In the Dwapara Yuga, Vyasa, an incarnation of Vishnu, spread the light of knowledge on Earth through the Brahma Sutras. Rishis and Munis listened to these tales from Vyasa, which I now narrate to you.”

“Once upon a time, Kali Yuga asked Brahma about the greatness of Shri Guru.”

Namdharak interrupted, “Why did Brahma narrate this to Kali?”

Shri Siddha continued, “At the beginning of creation, Adinarayan, Shri Vishnu, lay on a leaf of the Vat tree. He desired creation, and from His navel arose a lotus, upon which Brahma sat, looking in four directions with His four heads. Brahma believed himself to be supreme until Shri Vishnu smiled and said, ‘Ah, I am here, bow to me.’ Brahma bowed to Him and praised Him. Pleased, Shri Vishnu instructed Brahma to create the universe, giving him the four Vedas and guiding him to follow the processes described in them. Thus, the Supreme Consciousness as Shree Vishnu (Shree Vatapatrasai) is considered the Creator, Sustainer, and Destroyer of this Universe.

Jeeva to Atma and Atma to Paramatma a journey. 

Bhagavan Nityananda wanted people to transcend the discussion of His birth in human form. He emphasized that every Atman (soul) is Paramatma (Supreme Soul). For Him, discussions about birth and death were inconsequential. What mattered was the journey from Jeeva (individual soul) to Atma (soul), and from Atma to Paramatma (Supreme Soul).

Two Crows came, and Two Crows flew away!

On another occasion, when pressed by devotees about His origins, Bhagavan Nityananda responded, “Two Crows came, and Two Crows flew away!”

In Vedanta, crows carry significant spiritual and cultural symbolism, often related to themes of ancestry and spiritual messages. While not central to Vedantic philosophy, crows appear in various contexts within Hindu traditions informed by Vedanta.

  • Symbol of Ancestors (Pitru): Crows are associated with ancestors in Hindu rituals, particularly during Shradh ceremonies. It is believed that offerings made to crows during these ceremonies reach the ancestors.
  • Messenger and Guide: Crows are seen as intermediaries between the living and the dead, symbolizing the connection between the material and spiritual worlds.
  • Symbol of Awareness and Detachment: The crow’s ability to live harmoniously in nature, surviving on what is available, reflects Vedantic principles of non-attachment.
  • Vehicle of Shani (Saturn): In Hindu mythology, crows are associated with Lord Shani, the god of justice and karma, symbolizing cosmic justice and the law of cause and effect.

The reference to the two crows by Bhagavan Nityananda holds profound spiritual meaning. Here, the two crows represent the Subtle (Atma) and the Gross (Panchamahabhuta—five great elements). A Jeeva (individual soul) is formed when the Subtle (Atma) and Gross (Panchamahabhuta) elements unite. When the Jeeva departs, the Panchamahabhuta disintegrates, returning to its source, and the Atma returns to Chidakasha (the infinite consciousness).

Once again Bhagavan brought the attention of those who wanted to know about His birth to Jeeva and Shiva’s status.

 

 

 

 

 

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