The Biography of Sri Sri Sriman Kalki Bhagavan

By Sri Sankara Bhagavadpada

My endless prostration to my beloved Sri Sriman Kalki Bhagavan!

___________________________________________________ ___________________________________________________

The present compelling circumstances in which I find myself are probably not the most conducive for bringing forth a biographical narrative on the life and work of the living Sampurna Avatar, Sri Sriman Kalki Bhagavan.

First of all, it calls for devotion and daring of the highest kind on the one hand and the blessings of vast erudition and narrative powers and a direct first hand knowledge of the life and work of The Great Being on the other - so as to reveal to all mankind even if only in an outline and in an abridged form, a human life of the rarest kind that most legitimately we may consider to be one of the holiest, the greatest, the most precious the world has yet seen.

_____________________________________
Chapter One

FRIENDS: The School Days
_____________________________________

A rather comical, yet tragic, event from school days comes to mind.

There was a boy from a lower middle class family who often confided in Sri Bhagavan and bemoaned his miserable family circumstances. Not knowing how to console him, V (Sri Sriman Kalki Bhagavan), being as always highly imaginative, invented a story of therapeutic value. He told His sorrowing companion, how poor His own family was and what dire straits they were themselves in and went on to paint His home was nothing more than a thatched cottage of sorts.

The therapy succeeded and the companion, taking solace in the proportionate misery of his friend was consoled! But this was not to last too long. The boy, who was later to flower into the Sampurna Avatar Sri Sriman Kalki Bhagavan, was just acquiring His feel of the nature of the human mind and His therapy was to have disastrous after effects!

As I said, the poor companion yielded to his curiosity and wanted perhaps to derive even greater solace by being able to physically see and thereby verify for himself the proportionate misery that was the lot of his dear class-fellow.

So promptly, without giving the least intimation, his friend landed up at V's home in Perambur, Madras and was now inconsolably shocked. He now considered V a terrible liar and remonstrating further said he would not like to have anything to do with Him in the future.

For His part, V did His best to reassure him on the grounds that He was only trying to share his predicament and thereby bring to him some relief, for He could not see any better way to take away his pain. But, I believe, no further sense could prevail on the poor companion and he continued to harbour a grudge against V for having been a liar!

For V, this must have been one of His early lessons on human nature. From this and many kindred events, He was soon to learn with tears in His eyes, that mankind lived a life quite different from His own. Trust had practically disappeared in every relationship between man and man.

For some years, V had great hopes in the Gandhian vision of our ancient Hindu village civilisation being saved and thought better of our villages than our grotesque cities. This leaning towards the calmer village way of life probably came to Him naturally for reasons of His birth and early years of upbringing.

It was on the 7th of March 1949 that V was born amidst fairly fortunate family circumstances in a village called NATHAM in the outskirts of the town Gudiyatham. He was born to Sri Varadarajulu and Srimata Vaidharbi as their first child.

His parents were obliged to move quickly to Perambur in Madras, for V's father had already entered into Government service. I had occasions to come into close contact with both His parents after my monthly visits to His Perambur house beginning with 1967.

At first the visits were once in a few months, but gradually as I plunged more headlong into my higher studies and as V too had to take up employment with various companies, the frequency considerably diminished finally being reduced to nothing more than annual or bi-annual visits.

Returning now to the line of thought on hand, even the early years of upbringing were only in NATHAM, at the home of His maternal grandparents - that is in completely rural settings.

In these very early years, as it was impossible for His own mother to bring him up, it was the lot of His mother's younger sister, aunt Sukumari, to take on the role of the nurturing and fostering mother. V was very fond of both His grandparents and had that blessing of being a loving grandson even after He had fully grown into an adult.

__________________________________
Chapter Two

GRANDMOTHER
__________________________________

However, His grandmother, whom he loved passionately, was destined to pass away even before V was 6 or 7 and this loss was to have far-reaching consequences in so far as His philosophical development was concerned. It was a loss, first of all, which the little boy did not accept and He was now not going to stop till it all became clear to Him as to why and how His dear granny was snatched away from His life. He has Himself, reminiscencing on the anger of the aggrieved boy, narrated how for some time He slept with a kitchen knife under His pillow every night - for he did not want to miss even the least chance of putting an end to that macabre being who had taken away His granny - whoever that macabre being might be!

This fundamental question - as to why his granny passed away - was to completely envelop Him now. It was to lead Him, like a long dark tunnel, away into that heaven of freedom and light that lay beyond. He struggled with that question. He wept with that question. He went almost mad with that question. This question - His obession and preoccupation with it was to lead by degrees from agony, despair, confusion and even insanity to ecstasy, hope, clarity and enlightenment.

Granny's death in a sense was that kaon - that Mahavakya - that life had placed in His heart asking him to wrestle with it until He solved it completely! This one question might have led to so many other question, but still it was this one question that was the starting point of the journey of His discovery. It was in a sense, an invitation given to Him by life to step out of the morass of samsara and leap into the luminous heights of perfect Self-Realisation. That invitation finally led to the unveiling of the Godly Avatar ... His inborn natural endowment.

Soon V had two younger brothers and one younger sister and the family settled in Perambur in that abode which today goes by the name of Sri Sri Kalki Illam, with V along with His brothers and sister going to school there. V was put in a Christian convent school (through His primary classes) in Perambur itself. What His inner and outer life was, these few years, is not known very well though He must have been a very perceptive and sensitive child - given to prolonged contemplation and imagination.

He does not seem to have had any interest in game and sports of any kind - a trait that continued right into His high school and college days. Unlike other children, He was quite content to watch and to wonder. One of His characteristics which is visible even to this day is His continued wonderment at every kind of thing. Everything seems to hold some fascination for Him. In a sense though, He is not know to have played a single game. He was always profoundly engrossed in the game of His inward thinking. Taking different and opposing sides, He would be all the players of a team all at once!

Though a complete stranger to the actual physical game of cricket, He was a theoretician par excellence where the history of the game was concerned. A person who was even modestly acquainted with test-cricket would be quite amazed at the knowledge of the history of cricket He had at His command. In allergy to the actual physical game of cricket, in spite of His mastery of the knowledge of the game and its history, He comes within inches of the other rather famous theoretician from the world of physics - Wolfgang Pauli. Pauli, it is said, never set foot in a physics laboratory, yet was an adept at theoretical physics. He wrote a classic on Einstein's general theory of Relativity at the incredible age of 19. Mention here of Einstein's general theory of Relativity may not be considered to be irrelelvant, for Einstein was much talked about by V in His school days.

He was fascinated by Einstein's revolutionary concept of space-time reality and even knew that Einstein used to chant the Gayatri Mantra. My own mystic fascination for the Gayatri Mantra was in fact kindled only by V talking about it at quite some length, both in the Hindu context and also in the context of Einstein's interest in the same. In retrospect, V, knowing so much about many matters and in such depth - was completely out of proportion to His stature as a school boy. I was baffled by His knowledge in those years and readily submitted to be led and guided by Him. Not some 25 years later, I was destined to understand the mysterious source of the vast knowledge of that school boy.

_____________________________________
Chapter Three

GROWING TO MATURITY
_____________________________________

For 25 years, the wonderment continued, without any further clarity. One of its chief functions seems to have been my very strong reverntial bonding to Him - over the roll of the decades. Not that the mystery is fully unfolded after three decades of waiting .... Now He has said - so as to seal this mystery forever - that a mystic is one who is perpetually mystified by all existence - His own included. In the light of this Monumental Realisation (given by Him) the adventure has shifted from one of unravelling the mystery, to one of experiencing it fully and thereby entering right into the heart of His Mysterious Kingdom.

V was admitted into the Don Bausch Matriculate School at Egmore, from class VI onwards, by His parents. By the time He advanced into standard VIII He was managing to come to school on a bicycle all the way from Perambur and back. Actually, it is around this stage that He "manifested" to me and drew me into a mysterious bond of friendship which still continues to be a living mystery. His countenance of that time, I can probably never forget in all my life for the reason of the profound impact it made upon me in those formative years. Strangely, all I have to do is recapitulate and my mysteriously Godly V will manifest to my mind's eye with unbelievable clarity. That Godly countenance still shines replendently, as though these thirty odd years never elapsed. This vision has been The Lord's special benediction, vouchsafed to me and to no one else.

On many an afternoon, we had our lunch together under some shady tree or bush. We always talked, from the very first day of our meeting of the great future of the mighty Hindu civilisation and of the power of inventions - for V was very much taken up with inventions. In His then prevailing view, India had to leap forward in science and technology, if she longed for a place for herself among the comity of nations. Every day He would tell me of some new invention that would revolutionise man's way of living. For some time, in this way, He spoke of sending rockets to the Moon and of controling them through electromagnetic signals. He described the mechanism as though He was only putting s simple screwdriver in a screw. He spoke with the confidence of a scientist, or even better, with the confidence of a brilliant space scientist now working at Cape Canaveral in Florida.

The rockets and inventions business did not draw my attention as much as the revolutionary concepts of space-time and matter-energy of Einstein. For the first time, as a boy in the IX standard of high school, a passion was kindled in me, a goal was implanted in me to pursue the way nature works in the physical universe. Many years later, after I fully exhausted the stored up power of this particular samskara, acknowledging with deep gratitude the inspiration and the way thrown open to me - both inside the world as well as outside the world of physics, I dedicated the doctorate thesis that I wrote in 1979 to my Master V, to whom I was bound up through a mysterious reverential relationship.

______________________________________
Letters of Awakening
______________________________________

V discoursed with great eloquence and authority on three different topics. The spiritual wealth of the Hindu civilisation, especially as delineated in the Upanishads; the fascinating world of scientific principles - and the promising world of creative inventions. He seemed to need three. He was building up a mighty and vast vision of the Hindu India to come. He could see all the three streams, the spiritual-religious stream and the streams of modern science and modern inventive technology, undergoing a profound confluence and leading to an entirely different India than what one saw on our streets then.

He was desperately working for something, a philosopher's stone, a universal panacea, that would at once lead India - according to the prayers of our forefathers "from illusion to reality; from darkness to immortality." There was fury behind that desperate search. When all pupils in the class were concerned in a lesser or bigger way with their ambitions in studies, their grades, their unfulfilled pleasures and dreams - He had an altogether different distraction! He was concerned with the fate of Mother India, He wanted to die for her, to resurrect the dead spirit of her immense spirituality of times past. His friends were the Upanishadic Rishis, Rama, Krishna Paramatma, Adi Sankara and Gandhi. He lived every second only with them in his innermost world. He spoke to them, He promised them a thousand times he would fulfill their visions and their dreams.

Outwardly He learnt how to control the tears from His all too soft a heart, but inwardly He must have wept a thousand times, looking at the human condition and the sad plight of our motherland. In one of His "Letters of Awakening," which He wrote from Coimbatore, the ending bears abundant testimony to His boundless compassion:

"As I write this, the world comes up before me and I am filled with anxious tears."

His anxiety and despair concerned itself with whether man could be saved at all from his own madness.

_____________________________________________
Chapter Four

SRI SRIMAN KALKI BHAGAVAN'S IDEALS
_____________________________________________

His passion to save India became a ceaseless burning fury and the fury became a madness. In the years to come, He was to plunge into even greater depths of enquiry as to how He could achieve His vision. A hundred solutions He threw up, a hundred He rejected, till He arrived at the well-spring of life which was to be His very own Self.

In His spiritual, patriotic and philosophic daring, He was fast crossing the boundaries separating the possible and the impossible, the sane and the insane; the sacred and the profane. On more than one occasion, He fainted due to excessive furious thinking, and the ensuing physical and mental exhaustion. One of the earliest solutions He came up with, while still only a high school boy, was that of the perpetual motion machine! Anyone familiar with the laws of thermodynamics that one encounters in science and engineering would know at once that the very first law of thermodynamics rules out the possibility of the existence of the perpetual motion machine. The reason is that due to frictional losses - no machine can have an efficiency of unity.

But V, the Sampurna Avatar in the making, who would later be able to make and break "reality" through the mystery of His Divine Grace, was still innocent of these laws. He held on firmly to that one idea, for He saw in it salvation for the whole world. That was what mattered for Him - not so much whether some funny law permitted it or not! Such was His furious obstinancy. The question of the perpetual motion machine, brewing and simmering in His heart, soon spilt into conversation and I ventured to discuss it with another classmate, who had an elder brother studying in the Madras Medical College.

Ramanujam, after acertaining from his elder brother (who was to all appearances a more reliable authority on this question) gave a firm "no". The perpetual motion machine would never be possible we were told, because it went completely against the principle of the conservation of energy. But I could agree neither with Ramanujam nor with his more erudite elder brother, for I was compelled by an inner urge to vote for V! I said, "There could be some laws, which man does not know as of now, and they might only be discovered in the future." On these grounds, while V boldy proposed the perpetual motion machine as the panacea for all human ills, I accepted His proposal without the least regard for well-established scientific knowledge!

For this act of mine, that I followed the Lord, rather than the dictates and possiblities implied by a science that is man-made, the Lord seems to have enlisted me in a very big way - after the perpetual motion machine actually came into existence! In 1991, it was clear to me that the Lord's Form in the Heart - His Avirbhava - was a spiritual perpetual motion machine! This alone is the answer to all of mankind's problems. This machine was simply the Consciousness of God Himself, His Cosmic Mind. Nothing was impossible for His Cosmic Mind. He could take over a dry desolate earth and convert it into a wonderful paradise. This was the real vision behind V's conception of the perpetual motion machine in those early days.

While still in school, V introduced me to philosophy. Giving me a copy of Lin Yu Tang's "Wisdom of India and China" (after introducing me to India's spiritual and religious heritage), He asked me to absorb its contents. I tried my best, but I think the real reason why progress then was difficult for me - was my inadequate intellectual development. The mind had not matured and become enriched enough to absorb all that philosophy. But I must say, that I struggled to the greatest extent possible for me then. In those days, V was more influenced by Upanishadic thought and He battled with eternal and fundamental questions. The question of the "why" of His grandmother's death, had by now begotten a further chain of questions.

____________________________________________
Chapter Five

THE QUESTION OF EXISTENCE
____________________________________________

Now it was: "How did this Universe come into existence? Did it have an external cause?" His mood and the 'atmosphere of the heart' was the same - more or less -as what figures in the Nasadiya Sukta. He loved these contemplations so immensely that He breakfasted with them, conversed with them, dined with them, dreamt about them, slept with them. His being became inseparable from the essence behind those descriptions. He was rapidly approaching that union from which it was going to prove very difficult for Him to separate Himself from all that which really is.

Locked in that inseparability from the "THAT" of the Upandishads, He was to declare for a while the non-existence of a God external to His SELF. He had this philosophic perception for some years. But eventually it was to give way to a vaster and wider benediction. 'The atmosphere in His heart' - so typical of His even present condition in which mutually contradictory perceptions peacefully coexist - is given by the mood of the Nasadiya Sukta:

"Neither non-existent was it nor existent was it, at that time there was neither atmosphere, nor the heavens which are beyond. What existed? Where? In whose care? What was it? An abyss unfathomable?"

"Neither mortal was there, nor immortal then - not of night, of day, was there distinction. THAT alone breathed windless through inherent power. Other than THAT indeed, there was naught else."

"Darkness it was, by darkness hidden in the beginning an undistinguished sea was all this. The germ of all things which was enveloped in void THAT alone through the power of brooding thought was born."

"Upon that in the beginning arose desire, which was the first off-shoot of that thought. This desire sages found out to be the link betweent the existent and the non-existent, after searching with the wisdom in their hearts."

"Who after all knows? Who here will declare whence this world arose? Subsequent are the gods to the creation of this world. Who then knows when it came into being?"

"This world - where it came into being, whether it was made or whether it was not - He, the overseer in the highest heavens, surely knows. Or perhaps He knows not!"

______________________________________
Chapter Six

BHAGAWAN
______________________________________

Between His 16th and more or less His 21st year, He was waging a relentless battle simultaneously on two fronts. Becoming antarmukha, He was furiously searching for the meaning of Ultimate Reality and was after that Original Supreme Source, so awesomely portrayed in those two lines of the Nasadiya Sukta:

"Neither mortal, was there, nor immortal then; not of night, of day, was there distinction. THAT alone breathed windless through inherent power. Other than THAT indeed, there was naught else."

His absorption went to such lengths, that on one -- or, if I remember right -- on several occasions, He swooned in the throes of His contemplative enquiry. It was possible for Him to burn up all the energy from His food in sheer contemplative inquiry alone. Indeed, where penetrative and sustained thinking was concerned, He had a magificent masterly endowment of the rarest kind. This swooning had caused such anxiety to His parents, that -- suspecting it had something to do with His deep philosophical quests -- they took a promise from Him to the effect that He would henceforth say goodbye to all philosophy and now pay all the more attention to His much neglected studies.

V gladly gave that promise because He could never stand causing any kind of hurt to anybody and naturally least of all to His parents. But though He gave that promise in a well-meaning way, it was not going to be possible for Him to keep His word for He had already gone too far afield. He had crossed all limits and even to the point of no return. His wondrerfully gentle parents who have appeared to my own eyes to be almost perfect embodiments of dharma, during the whole course of the last thirty years or so during which period I had come to know them, seemed at least temorarily satisfied with that assurance they got from their eldest son.

How much more anxious they must have become, had they only known the exact nature of the swooning? It was not always a question of reeling under that exhaustion which came from excessive thinking. He had also gone off on some occasion into samadhi. His parents had occasion to be a witness to all this. Only V, very intelligently completely refrained from revealing the nature of His inner Journey, for He did not want to rake away even that little bit of peace that was still left with them. These facts were revealed to me almost within days or weeks of their actual occurrences by V Himself as far back as 1966.

In the Bahinmukha direction, on the other hand, He was waging quite a different kind of battle. I had made a mention of V being obsessed with three streams of thought. Firstly, the religious, in the true sense of that term, meaning an inner awakening; secondly, a national awakening to the beneficial effects of modern technology. And thirdly, another kind of awakening to philosophical and scientific principles, describing nature's workings at all levels.

Now, I think, these three streams are still incomplete and I must add that V had another equally magnificent obsession and that was with the structure of the country's government, it's political obsession and the means to bring about a new awakening, even on the socio-economic and political plane. It was in this connection, that He so much adored Gandhi and was very much taken up by the latter's emphasis on the development of our rural agro economy, vis-a-vis modern western industrial development.

He travelled passionately with these different streams of thought, even plunging sometimes into projects on rural development. In 1982, the secret desire to see what would come out of rural development, when interwoven with appropriate science and technology had still not let go of Him.

There was a rather pressing occasion, when He had to produce a manifesto on rural development, almost at a day's notice and the manuscript that emerged from His hands, had the stamp of that effulgent Supreme Intelligence, once again. Just a simple excerpt is given to you, here, so as tonly to convey to you the flavor of the magificent power of His written word:

"Rural development is a 'must' not only to remove rural poverty (more than 80% of the country's population is still living in villages) but also to lay at rest the all-consuming demon of exponential growth let loose by the conventional model of economic management. It should ultimately lead to the emergence of a new form of human society that is more enduring and in which man's role vis-a-vis nature's shifts from one of parasitism to symbiosis, exploitation to nurture, dissipation to conservation. India is perhaps much better placed than the other countries of the world to make this breakthrough on the rural front. Our national ethos, combined with the vision of men like Gandhi and Vivekananda sets us apart among the comity of nations for this role."

These were his perceptions in 1982.

_______________________________________
Chapter Seven

ENLIGHTENMENT & RURAL DEVELOPMENT AS A SPIRITUAL TOOL TO HELP THE POOR & SERVE THEIR NEEDS AS A PART OF SANYASA
______________________________________

But now in 1995, in September, when the Lord had just brought into existence His new Sanyasa orders (for men and women separately) with a view to inundate the length and breadth of the country with his monks so that (they numbering in all a good 10,000) and covering a population of one lakh each, would be able to bring His Divine Grace to every nook and corner of this country. In this, you can see the coming to fruition of an emperor's perception that had manifested in embryonic form as far back as 1982 or even much earlier than that but in the rather different context of rural development. Behold how He expresses His emperor's perception as a means to eradicate the rotten system of exploitation now prevalent.

"In order to focus attention on the villages there needs to be spokesmen for the villages, spokesmen who are knowledgeable, discerning and authentic. The reason: politics has totally corrupted and divided the villages into factions. Spokesmen could therefore act as liaisons between the villagers themselves. At times, there are well-meaning and committed bankers and officers who have no entry into the village communities. Spokesmen could therefore act as contact points and liaisons between the government and villagers.

"We aim to build science, technology and market management methods for rural upliftment. In this process, we hope to evolve a blueprint for universal application in rural India. Our aim further is to bring together all the national, regional and state level agencies, directly or indirectly in national resource development and work in an integrated manner. To implement the concept of the intelligent spokesman, the Ashram wishes to create a chain of Ashram community centers in urban areas."

You can see how V's conception of "the intelligent spokesman" gradually matured into the "one Sanyasa Kalki Dasa" for each talk in 1995. To reach the most godly aspect of V's personality, we must regress into His early boyhood days, especially between His eighth and sixteenth year at school. As I had mentioned, even as a child or as a school boy, V was exceptionally sensitive and intelligent, far exceeding the farthest limits that may be ascribed to a child prodigy. The question may arise in this context, why then did not His teachers and tutors at school discern this prodigy's presence in their midst? Why did not His own classmates also stuumble upon the same self discovery?

While these are certainly legitimate questions, my providing you with the answers right away does not seem to me to be in the best of your interest. Rather, the best that can happen to you is your own personal discovery of these answers - from whatever I have said so far and will go on to say in the future. All this ought to be enough material for you to plough through and arrive at your own solutions.

The only other incident that comes to mind regarding the discovery of V by the world goes back to school days again. There was one rather sensitive and exceptionally intelligent boy at school, who cycled to school along with V. K, whom V considered to be a very systematic thinker, was tremendously appreciative of V's very unusual philosophical principles and perceptions. K was often on his guard when V put some difficult question to him! But V did not reveal His golden heart to him. The two school boys (K and V) were like two philosophers in the making. Once V, as if to reveal the depth of K's philosophic enquiry, had asked him whether in the latter's world view God had any place? K, having already suffered many a checkmate in his philosophical dialogues with V, coming quickly to his self-defence this time, declared that he wasn't really prepared to reveal what he thought on the subject! He wasn't sure, if the answer he would give would not lead to yet another deadlock.

Looking at some of V's radically original solutions, K had said on one occasion that even after years of enquiry, it would have been impossible for him to come upon such a radically original solution. There was at least one other boy who could recogise at least the prodigious intellect of V in those days, if not His godly nature. There were certainly two other personality traits of my Master V that were quite evident even in those school days. He was always happy and smiling and seemed not to have a single care in the world. At the same time, He was also so very simple, completely guileless. Knowing His boundless compassion, I often had to wonder why it was so necessary for Him to wear that mask of being unconcerned with the sufferings of others - when in His heart of hearts there was such an abundance of empathy? Many years later, even when I had questioned Him on this, I do not remember His giving me a satisfactory reply ...

At school, V had that Saintly gift of self-effacing humility. It manifested as His being reserved in speech and as His air of being a stranger, about which I have already spoken to you at the very beginning. Throughout His school and college career, He managed to throw a white garment of silence upon the deepest stirrings in His Heart - he showed them to no one, neither to His parents nor to His two brothers and only sister. There was just one being to whom, unveiling the effulgent white garment, He displayed the full indescribable glory and beauty of His golden heart. As I bring up before all humanity this truth, at just this moment, when I unveil the unspeakably glorious life and work of my Master in just the same way He did to me many years ago - I feel deeply grateful to Him for having revealed His golden heart much before anyone else could get even the slightest glimpse of that same tenderness and godly effulgence.

Only when the phenomenon of the Sampurna Avatar burst into human consciousness did my Master bring certain other very momentous occurrences from His childhood to my notice. Between his 8th and 16th year, He had that overpowering inner urge to visit our Temples. But drawing into the extreme proximity of the Mula vigraha another entirely different thought which till that moment did not make its presence felt, would raise its head - thereby breeding for that helpless boy a conflict from which He found it quite difficult if not immpossible to extricate Himself. The first thought which dragged Him to the Temples was one of helpless fascination for God. The second which arose a little later, went something like this: "I don't feel like circumvulating, why should I, in fact? I feel that I am that very Being in the Mula vigraha!" This second overpowering godly vasana having delivered up its honest message, was invariably challenged by the first which now spoke out, in the mood of regret and self chastisement: "How arrogant am I? Is this feeling right?"

And the young V would, we may well surmise, yield to the further endless onslaughts of that conflict. This dilemma was to last until the Sampurna Avatar phenomenon burst upon human consciousness first in July 1989 and then more pronouncedly 6 months later. That was the time it was resolved once and for all and my Master knew then, that He could after all forgive Himself for having been so rebellious and so competitive with the gods in the Temples! Yes, the enigma of His own godly vasana was completely revealed to Him and a new peace pervaded His heart - now more vibrant and at the same time more tranquil than ever before. These momentous occurrences throw some amount of light on the still mysterious pehnomenon of God's consciousness "descending" to the earth plane through that auspicous human life that we have been referring to as V up to this point.

Just as the strong feeling that, 'He was Himself God,' kept coming to Him and reminding Him as it were of His real destined mission and identity and thereby at least now in retrospect is seen to be a very definitive sign of His Avatarship, there seems to have been yet another tell-tale sign but of an even subtler kind. This one concerned the exceptionally prodigious intellectual abilities of V, even as a mere school boy.

Ther first of the series of conversations I had with Him at school, mostly during lunch breaks, and which may be described as prfoundly otherworldly, was strangely V's disclosure of His remarkable abilities. It was He who probably for the first and last time in His life - getting into one of His very rare outgoing moods - drew me into an ever increasing closer bond with every successive conversation. The very first conversation was about Himself. The monumental blessing of those great conversations I was not to realise until many years later though that inexplicable and deeply sincere attraction and reverence for V has always remained burning right through all these 33 years that I have known Him.