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Sri Sathya Sai Baba Avatar |
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General Index
Sai Satcharitha
The Life Story of Shri Shiridi Sai Baba
Saturday
Reading – Day 3
Index
Chapters XVI & XVII
These two Chapters relate
the story of a rich gentleman, who wanted Brahma-Jnana, quickly
from Sai Baba.
Chapters XVIII & XIX
How Hemadpant was Accepted and Blessed
S tories of Mr. Sathe and Mrs. Deshmukh -
Encouraging Good Thoughts to Fruition-Variety in Upadesh-Teachings
Readings Slander, and Remuneration for Labour.
Chapter XX
Das Ganu's Problem Solved by
Kaka's Maid-Servant
In this Chapter, Hemadpant describes, how Das
Ganu's problem was solved by Kakasaheb Dixit's maid-servant.
Chapter XXI
Stories of (1) V.H. Thakur
(2) Anantrao Patankar and (3) Pandharpur Pleader.
Chapter XXII
Rescues from Serpent-bites -
(1) Balasaheb Mirikar (2) Bapusaheb Booty (3) Amir Shakkar (4)
Hemadpant - Baba's Opinion Regarding Killing of Serpents.
Shri Sai
Satcharitra
Chapters XVI & XVII
T hese two Chapters relate the story of a
rich gentleman, who wanted Brahma-Jnana, quickly from Sai Baba.
Preliminary
T he last Chapter described how Mr.
Cholkar's vow of small offering was completed and accepted. In
that story, Sai Baba showed that He would accept with appreciation
any small thing offered with love and devotion, but if the same
thing was offered with pride and haughtiness, He would reject it.
Being Himself full of Sat-Chit-Anand (Existence, Knowledge and
Bliss) He did not care much for more outward formalities but if an
offering was made in meek and humble spirit, the same was welcome
and He accepted it with pleasure and avidity. In fact there is no
person more liberal and benevolent than a Sadguru, like Sai Baba.
He cannot be compared to the Chintamani jewel (the Philosopher's
stone which satisfies desires), the Kalpataru (the Celestial Tree
which fulfills our desires) or the the Kamadhenu (the Celestial
Cow which yields what we desire), for they give us only what we
desire; but the Sadguru gives us the most precious thing that is
inconceivable and inscrutable (The reality). Now let us hear, how
Sai Baba disposed of a rich man, who came to Him and implored Him
to give him Brahma-Jnana.
These was a rich gentleman (unfortunately his name
and whereabouts are not mentioned) who was very prosperous in his
life. He had amassed a large quantity of wealth, houses, field and
lands, and had many servants and dependents. When Baba's fame
reached his ears, he said to a friend of his, that he was not in
want of anything, and so he would go to Shirdi and ask Baba to
give him Brahma-Jnana which, if he got, would certainly make him
more happy. His friend dissuaded him, saying, "it is not easy to
know Brahman, and especially so for an avaricious man like you,
who is always engrossed in wealth, wife and children. Who will, in
your quest of Brahma-Jnana, satisfy you that won't give away even
a pice in charity?"
Not minding his friend's advice, the fellow
engaged a return-journey tanga and came to Shirdi. He went to the
Masjid, saw Sai Baba, fell at His Feet and said, "Baba, hearing
that You show the Brahman to all who come over here without any
delay, I have come here all the way from my distant place. I am
much fatigued by the journey and if I get the Brahman from You, my
troubles will be well-paid and rewarded." Baba then replied, "Oh,
My dear friend, do not be anxious, I shall immediately show you
the Brahman; all My dealings are in cash and never on credit. So
many people come to Me, and ask for wealth, health, power, honour,
position, cure of diseases and other temporal matters. Rare is the
person, who comes here to Me and asks for Brahma-Jnana. There is
no dearth of persons asking for wordly things, but as persons
interested in spiritual matters are very rare, I think it a lucky
and auspicious moment, when persons like you come and press Me for
Brahma-Jnana. So I show to you with pleasure, the Brahman with all
its accompaniments and complications."
Saying this, Baba started to show him the Brahman.
He made him sit there and engaged him in some other talk or affair
and thus made him forget his question for the time being. Then He
called a boy and told him to go to one Nandu Marwari, and get from
him a hand-loan of Rs. five. The boy left and returned
immediately, saying that Nandu was absent and his house ws locked.
Then Baba asked him to go to Bala grocer and get from him, the
said loan. This time also, the boy was unsuccessful. This
experiment was repeated again twice or thrice, with the same
result.
Sai Baba was, as we know, the living and moving
Brahman Incarnate. Then, some one may ask - "Why did He want the
paltry sum of five rupees, and why did He try hard to get it on
loan? Really He did not want that sum at all. He must have been
fully knowing, that Nandu and Bala were absent, and he seems to
have adopted this procedure as a test for the seeker of Brahman.
That gentleman had a roll or bundle of currency notes in his
pocket, and if he was really earnest, he would not have sat quiet
and be a mere onlooker, when Baba was frantically trying to get a
paltry sum of Rs. five. He knew that Baba would keep His word and
repay the debt, and that the sum wanted was insignificant. Still
he could not make up his mind and advance the sum. Such a man
wanted from Baba the greatest thing in the world, viz., the
Brahma-Jnana! Any other man, who really loved Baba, would have at
once given Rs. five, instead of being a mere onlooker. It was
otherwise with this man. He advanced no money nor did he sit
silent, but began to be impatient, as he was in a haste to return
and implored Baba saying- "Oh Baba, please show me the Brahman
soon." Baba replied - "Oh my dear friend, did you not understand
all the procedure that I went through, sitting in this place, for
enabling you to see the Brahman? It is, in short this. For seeing
Brahman one has to give five things, i.e. surrender five things
viz. (1) Five Pranas (vital forces), (2) Five senses (five of
action and five of perception), (3) mind, (4) intellect and (5)
ego. This path of Brahma-Jnana of self-realization is 'as hard as
to tread on the edge of a razor'.
Sai Baba then gave rather a long discourse on the
subject, the purport of which is given below
Qualifications for Brahma-Jnana or
Self-Realization
A ll persons do not see or realize the
Brahman in their life-time. Certain qualifications are absolutely
necessary. (1) Mumuksha or intense desire to get free. He, who
thinks that he is bound and that he should get free from bondage
and works earnestly and resolutely to that end;and who does not
care for any other thinks, is qualified for the spiritual life.
(2) Virakti or a feeling of disgust with the things of this world
and the next. Unless a man feels disgusted with the things,
emoluments and honors, which his action would bring in this world
and the next, he has no right to enter into the spiritual realm.
(3) Antarmukhata (introversion). Our senses have been created by
God with a tendency to move outward and so, man always looks
outside himself and not inside. He who wants self-realization and
immortal life, must turn his gaze inwards, and look to his inner
Self. (4) Catharsis from (Purging away of) sins. Unless a man has
turned away from wickedness, and stopped from doing wrong, and has
entirely composed himself and unless his mind is at rest, he
cannot gain self-realization, even by means of knowledge. (5)
Right Conduct. Unless, a man leads a life of truth, penance and
insight, a life of celibacy, he cannot get God-realization. (6)
Preferring Shreyas, (the Good) to Preyas (the Pleasant). There are
two sorts of things viz., the Good and the Pleasant; the former
deals with spiritual affairs, and the latter with mundane matters.
Both these approach man for acceptance. He has to think and choose
one of them. The wise man prefers the Good to the Pleasant; but
the unwise, through greed and attachment, chooses the Pleasant.
(7) Control of the mind and the senses. The body is the chariot
and the Self is its master; intellect is the charioteer and the
mind is the reins; the senses are the horses and sense-objects
their paths. He who has no understanding and whose mind is
unrestrained, his senses unmanageable like the vicious horses of a
charioteer, does not reach his destination (get realization), but
goes through the round of births and deaths; but he who has
understanding and whose mind is restrained, his senses being under
control, like the good horse of a charioteer, reaches that place,
i.e., the state of self-realization, when he is not born again.
The man, who has understanding as his charioteer (guide) and is
able to rein his mind, reaches the end of the journey, which is
the supreme abode of the all-pervading, Vishnu (lord). (8)
Purification of the mind. Unless a man discharges satisfactorily
and disinterestedly the duties of his station in life, his mind
will not be purified and, unless his mind is purified, he cannot
get self-realization. It is only in the purified mind that Viveka
(discrimination between the Unreal and the Real), and Vairagya
(Non-attachment to the unreal) crop up and lead on the
self-realization. Unless egoism is dropped, avarice got rid of,
and the mind made desireless (pure), self-realization is not
possible. The idea that 'I am the body' is a great delusion, and
attachment to this idea is the cause of bondage. Leave off this
idea and attachment therefore, if you want to get to the
Self-realization. (9) The necessity of a Guru. The knowledge of
the self is so subtle and mystic, that no one could, by his own
individual effort ever hope to attain it. So the help of another
person-Teacher, who has himself got self-realization is absolutely
necessary. What others cannot give with great labour and pains,
can be easily gained with the help of such a Teacher; for he has
walked on the path himself and can easily take the disciple, step
by step on the ladder of spiritual progress. (10) and lastly the
Lord's Grace is the most essential thing. When the Lord is pleased
with any body, He gives him Viveka and Vairagya; and takes him
safe beyond the ocean of mundane existence, "The Self cannot be
gained by the study of Vedas, nor by intellect, nor by much
learning. He, whom the Self chooses, by him It is gained. To him
the Self reveals Its nature", says the Katha Upanishad.
After the dissertation was over, Baba turned to
the gentleman and said - "Well sir, there is in your pocket the
Brahma (or Mammon) in the form of fifty-times five(Rs.250/-)
rupees; please take that out." The gentleman took out from his
pocket the bundle of currency notes, and to his great surprise
found, on counting them, that there were 25 notes of 10 rupees
each, Seeing this ominiscience of Baba, he was moved and fell at
Baba's Feet and craved for His blessings. Then Baba said to him,
"Roll up your bundle of Brahma viz. Currency notes. Unless you get
rid completely of your avarice or greed, your will not get the
real Brahma. How can be, whose mind is engrossed in wealth,
progeny and prosperity, expect to know the Brahma, without
removing away his attachment for the same? The illusion of
attachment or the love for money is a deep eddy (whirlpool) of
pain full of crocodiles in the form of conceit and jealousy. He,
who is desireless, can alone cross this whirlpool. Greed and
Brahma are as poles asunder, they are eternally opposed to each
other. Where there is greed, there is no room for thought or
meditation of the Brahma. Then how can a greedy man get dispassion
and salvation? For a greedy man there is no peace, neither
contentment, nor certainty (steadiness). If there be even a little
trace of greed in mind, all the Sadhanas (spiritual endeavors) are
of no avail. Even the knowledge of a well-read man, who is not
free from the desire of the fruit or reward of his actions, and
who has got no disgust for the same, is useless and can't help him
in getting self-realization. The teachings of a Guru are of no use
to a man, who is full of egoism, and who always thinks about the
sense-objects. Purification of mind is absolutely necessary;
without it, all our spiritual endeavors are nothing, but useless
show and pomp. It is, therefore, better for one to take only what
he can digest and assimilate. My treasury is full, and I can give
anyone, what he wants, but I have to see whether he is qualified
to receive what I give. If you listen to Me carefully, you will be
certainly benefited. Sitting in this Masjid, I never speak any
untruth."
When a guest is invited to a house, all the
members of the household and other friends and relations that
happen to be present, are entertained, along with the guest. So
all those that were present in the Masjid at this time, could
partake of the spiritual feast, that was served by Baba for the
rich gentleman. After getting Baba's blessings, one and all,
including the gentleman left the place quite happy and contented.
Special Characteristic of Baba
T here are many Saints, who leaving their
houses, stay in forest, caves or hermitages and remaining in
solitude, try to get liberation or salvation for themselves. They
do not care for other people, and are always self-absorbed. Sai
Baba was not of such a type. He had no home, no wife, no progency,
nor any relations, near or distant. Still, He lived in the world
(society). He begged His bread from four or five houses, always
lived at the foot of the (Neem) tree, carried on wordly dealings,
and taught all the people how to act. and behave in this world.
Rare are the Sadhus and Saints who, after attaining God-vision,
strive for the welfare of the people. Sai Baba was the foremost of
these and, therefore, says Hemadpant.
"Blessed is the country, blessed is the family,
and blessed are the chaste parents where This extraordinary,
transcendent, precious and pure jewel (Sai Baba) was born."
Bow to Shri Sai - Peace be to all
Shri Sai Satcharitra
Chapters XVIII & XIX
How Hemadpant was Accepted and Blessed
S tories of Mr. Sathe and Mrs. Deshmukh -
Encouraging Good Thoughts to Fruition-Variety in Upadesh-Teachings
Readings Slander, and Remuneration for Labour.
In the last two Chapters, Hemadpant described, how
a rich gentleman, aspiring for quick Brahma-Jnana, was treated by
Baba, and now in these two Chapters, he describes how Hemadpant,
himself, was accepted and blessed by Baba, how Baba encouraged
good throughts and fructified them; and gives His teachings
regarding Self-improvement, slander and remuneration for labour.
Preliminary
I t is a well-known fact, that the Sadguru
looks first to the qualifications of his disciples; and then gives
them suitable instructions, without unsettling their minds in the
least, and leads them on towards the goal of self-realization. In
this respect, some say that what the Sadguru teaches or instructs,
should not be divulged to others. They think that their
instructions, become useless, if they are published. This view is
not correct. The Sadguru is like a monsoon cloud. He pours down
profusely, i.e., scatters widely his nectar-like teachings. These,
we should enjoy and assimilate to our heart's content; and then
serve others with them, without any reserve. This rule should
apply, not only to what he teaches in our waking state, but to the
visions he gives us in our dreams. To quote an instance:
Budhakowshik Rishi composed his celebrated Ram-raksha stotra,
which he had seen in his dream.
Like a loving mother forcing bitter but wholesome
medicines down the throats of her children for the sake of their
health, Sai Baba imparted spiritual instructions to His devotees.
His method was not veiled or secret, but quite open. The devotees
who followed His instructions got their object. Sad-gurus like Sai
Baba open our (eyes of the) intellect and show us the divine
beauties of the Self, and fulfill our tender longings of devotion.
When this is done, our desire for sense-objects vanishes, twin
fruits of Viveka (discrimination) and Vairagya (dispassion or
non-attachment) come to our hands; and knowledge sprouts up even
in the sleep. All this we get, when we come in contact with Saints
(Sad-guru), serve them and secure their love. The Lord, who
fulfills the desires of His devotees, comes to our aid, removes
our troubles and sufferings, and makes us happy. This progress or
development is entirely due to the help of the Sadguru, who is
regarded as the Lord Himself. Therefore, we should always be after
the Sad-guru, hear His stories, fall at His Feet and serve Him.
Now we come to our main story.
Mr. Sathe
T here was a gentleman named Mr. Sathe, who
had attained some publicity many year ago during Crowford Regime,
which was put down by Lord Reay, the then Governor of Bombay. He
suffered servere losses in trade. Other adverse circumstances gave
him much trouble, and made him sad and dejected. Being restless,
he thought of leaving home; and going out to a distant place. Man
does not generally think of God, but when difficulties and
calamities overtake him, he turns to Him and prays for relief. If
his evil actions have come to an end, God arranges his meeting
with a Saint, who gives him proper directions regarding his
welfare. Mr. Sathe had similar experience. His friends advised him
to go to Shirdi, where so many people were flocking to get Sai
Baba's darshan, for getting peace of mind and the satisfaction of
their wants. He liked the idea, and at once came to Shirdi in
1917. Seeing Baba's Form, which was like Eternal Brahma,
Self-luminous, Spotless and Pure, his mind lost its restlessness
and became calm and composed. He thought, that it was the
accumulation of merits in his former births, that brought him to
the Holy Feet of Baba. He was a man of strong will. He at once
started to make a parayana (study) of Guru-charitra. When the
reading was finished in the saptaha (seven days), Baba gave him a
vision that night. It was to this effect: Baba with Guru-charitra
in His hand was explaining its contents to Mr. Sathe, who was
sitting in front and listening carefully. When he woke up, he
remembered the dream and felt very happy. He thought that it was
extremely kind of Baba. Who awakens souls like his that are
snoring in ignorance, and makes them taste the nectar of
Guru-charitra. Next day, he informed Kakasaheb Dixit of this
vision, and requested him to consult Sai Baba regarding its
meaning or significance -- whether one saptah (week's) reading was
sufficient or whether he should begin again. Kakasaheb Dixit, when
got a suitable opportunity, asked Baba - "Deva (Oh God), what did
you suggest to Mr. Sathe by this vision? Whether he should stop or
continue the saptaha? He is a simple devotee, his desire should be
fulfilled and the vision explained to him, and he should be
blessed." Then Baba replied - "He should make one more saptah of
the book; if the work be studied carefully, the devotee will
become pure and will be benefited, the Lord will be pleased and
will rescue him from the bondage of the mundane existence."
At this time, Hemadpant was present there. He was
shampooing Baba's Legs. When he heard Baba's words, he thought in
his mind as follows - "What! Mr. Sathe read for a week only and
got a reward; and I am reading it for forty years with no result!
His seven days' stay here becomes fruitful while my seven years'
stay (1910 to m1917) goes for nothing. Like a Chatak bird I am
ever waiting for the Merciful Cloud (Baba) to pour its nectar on
me; and bless me with His instructions." No sooner did this
thought cross his mind, Baba knew it then and there. It was the
experience of the Bhaktas that Baba read and understood all their
thoughts, and that He suppressed the evil thoughts and encouraged
the good ones. Reading Hemadpant's mind Baba at once asked him to
get up, go to Shama (Madhavrao Deshpande), get from him Rs. 15/-
as Dakshina, sit and chitchat with him for a while and then
return. Mercy dawned in Baba's mind, and so he issued this order.
And who could disobey Baba's order?
Hemadpant immediately left the Masjid and came to
Shama's house. He had just bathed, and was wearing a dhotar. He
came out and asked Hemadpant - "How is it that you are here now?
It seems that you have come from the Masjid. Why do you look
restless and dejected? Why are you alone? Please sit and rest,
while I shall just do my worship and return: in the meanwhile you
please take pan-vida (leaves and betel nuts etc.) let us then have
a pleasant chat." After saying his, he went inside and Hemadpant
sat alone in the front varandah. He saw in the window a wellknown
Marathi book named 'Nath-Bhagwat.' This is a commentary by the
Saint Ekanath, on the eleventh Skandha (chapter) of the bigger
Sanskrit work, the Bhagwat. At the suggestion or recommendation of
Sai Baba, Messrs. Bapusaheb Jog and Kakasaheb Dixit read daily in
Shirdi, BhagwadGeeta with its Marathi commentary named
Bhawartha-Deepika or Jnaneshwari (A dialogue between Krishna and
His friend devotee Arjuna) and Nath Bhagwat (A dialogue between
Krishna and His servant devotee Uddhava) and also Ekanath's othe
big work, viz. Bhawartha Ramayana. When devotees came to Baba and
asked Him certain questions. He sometimes answered them in part,
and asked them to go and listen to the readings of the
above-mentioned works, which are the main treatises of Bhagwat
Dharma. When the devotes went and listened, they got full and
satisfactory replies to their questions. Hemadpant also used to
read daily some portions of the book Nath-Bhagwat.
That day, he did not complete the daily portion of
his reading, but had left it unfinished in order to accompany
certain devotees, who were going to the Masjid. When he took up
the book from Shama's window and casually opened, it, he found, to
his surprise, that the unfinished portion turned up. He thought
that Baba sent him very kindly to Shama's house for enabling him
to complete his daily reading. So he went throught the unfinished
portion and completed it. As soon as this was over, Shama, after
doing his worship came out, and the following conversation took
place between them.
Hemadpant :- I have come with a message from Baba.
He has asked me to return with Rs. 15/- as Dakshina from you, also
to sit with you for a while and have a pleasant chitchat and then
return to the Masjid with you.
Shama (with surprise):- I have no money to give.
Take my 15 Namaskaras (bows) in lieu of rupees as Dakshina, to
Baba.
Hemadpant:- Alright, your Namaskaras are accepted.
Now let us have some chitchat. tell me some stories and Leelas of
Baba, which will destroy our sins.
Shama:- Then sit here for a while. Wonderful is
the sport (Leela) of this God (Baba). You know it already. I am a
village rustic, while you are an enlightened citizen. You have
seen some more Leelas since your coming here. How should I
describe them before you? Well, take these leaves, betel nut and
chunam and eat the pan-vida; while I go in, dress myself and come
out.
In a few minutes Shama come out and sat talking
with Hemadpant. He said - "The Leela of this God (Baba) is
inscrutable; there is no end to His Leelas. Who can see them? He
plays or sports with His Leelas, still He is outside of
(unaffected by) them. What do we rustics know? Why does not Baba
Himself tell stories? Why does He send learned men like you to
fools like me? His ways are inconceivable. I can only say, that
they are not human." With this preface Shama added, - "I now
remember a story, which I shall relate to you. I know it
personally. As a devotee is resolute and determined, so is Baba's
immediate response. Sometimes Baba puts the devotees to sereve
test; and then gives them 'Upadesh' (instructions).
As soon as Hemadpant heard the word 'Upadesh', a
flash of lightning crossed, through his mind. He at once
remembered the story of Mr. Sathe's Guru-charitra reading and
thought that Baba might have sent him to Shama, in order to give
peace to his restless mind. However, he curbed this feeling, and
began to listen to Shama's stories. They all showed how kind and
affectionate Baba was to His devotees. Hemadpant began to feel a
sort of joy while hearing them. Then Shama began to tell the
following story.
Mrs. Radhabai Deshmukh
T here was an old woman by name Radhabai,
She was the mother of one Khashaba Deshmukh. Hearing Baba's fame,
she came to Shirdi with the people of Sangamner. She took Baba's
darshan and was much satisfied. She loved Baba intimately and
resolved in her mind, that She should accept Baba as her Guru, and
take some Upadesh from Him. She knew nothing else. She determined
to fast herself unto death, so long as Baba did not accept her,
and give her any Upadesh or Mantra. She stayed in her lodging and
left off taking any food or water for three days. I was frightened
by this ordeal of the old woman, and interceded with Baba on her
behalf. I said, "Deva, what is this You have started? You drag so
many persons here. You know that old lady. She is very obstinate
and depends on You entirely, She has resolved to fast unto death,
if You don't accept and instruct her. If any thing worse happens,
people will blame You, and say that Baba did not instruct her, and
consequently she met her death. So take some mercy on her, bless
her and instruct her." On seeing her determination, Baba sent for
her, changed the turn of her mind by addressing her as follows:-
"Oh mother, why are you subjecting yourself to
unnecessary tortures and hastening your death? You are really My
Mother and I am your child. Take pity on Me and hear Me through. I
tell you My own story, which if you listen carefully, will do you
good. I had a Guru. He was a great Saint and most merciful. I
served him long, very long; still he would not blow any Mantra
into My ears. I had a keen desire, never to leave him but to stay
with and serve him; and at all costs receive some instructions
from him. But he had his own way. He first got my head shaved and
asked Me two pice as Dakshina. I gave the same at once. If you say
that as My Guru was perfect, why should he ask for money and how
should he be called desireless? I replied plainly that he never
cared for coins. What had he to do with them? His two pice were
(1) Firm Faith and (2) Patience or perseverance. I gave these two
pice or things to him, and he was pleased.
"I resorted to My Guru for 12 years. He brought Me
up. There was no dearth of food and clothing. He was full of love
nay, he was love incarnate. How can I describe it? He loved Me
most. Rare is a Guru like him. When I looked at him, he seemed as
if he was in deep meditation, and then we both were filled with
Bliss. Night and day, I gazed at him with no thought of hunger and
thirst. Without him, I felt restless. I had no other object to
meditate, nor any other thing than My Guru to attend. He was My
sole refuge. My mind was always fixed on him. This is one pice
Dakshina. Saburi (Patience or perseverance) is the other pice. I
waited patiently and very long on My Guru and served him. This
Saburi will ferry you across the sea of this mundane existence.
Saburi is manliness in man, it removes all sins and afflictions,
gets rid of calamities in various ways, and casts aside all fear,
and ultimately gives you success. Saburi is the mine of virtues,
consort of good thought. Nishtha (Faith) and Saburi (Patience) are
like twin sisters, loving each other very intimately."
"My Guru never expected any other thing from Me.
He never neglected Me, but protected Me at all times. I lived with
him, and was sometimes away from him; still I never felt the want
or absence of his love. He always protected Me by his glance, just
as the tortoise feeds her young ones, whether they are near her or
away from her on the other side of the river bank, by her loving
looks. Oh mother, My Guru never taught Me any Mantra, then how
shall I blow any Mantra in your ears? Just remember that Guru's
tortoise-like loving glance gives us happiness. Do not try to get
Mantra or Upadesh from anybody. Make Me the sole object of your
thoughts and actions; and you will, no doubt, attain Paramartha
(the spiritual goal of life). Look at Me whole-heartedly, and I in
turn look at you similarly. Sitting in this Masjid, I speak the
truth, nothing but the truth. No Sadhanas, nor proficiency in the
six Shastras, are necessary. Have faith and confidence in your
Guru. Believe fully, that Guru is the sole Actor or Doer. Blessed
is he who knows the greatness of his Guru and thinks him to be
Hari, Hara and Brahma (Trimurti) Incarnate."
Instructed in this way, the old lady was
convinced; she bowed to Baba and gave up her fast.
Hearing this story carefully and attentively, and
marking its significance and appropriateness, Hemadpant was most
agreeably surprised. Seeing this wonderful Leela of Baba, he was
moved from top to toe, he was overflowing with joy, his throat was
choked, and he was not able to utter a single word. Shama, on
seeing him in this condition asked him, - "What is the matter with
you, why are you silent? How many innumerable Leelas of Baba shall
I describe!"
Just at that time the bell in the Masjid began to
ring, proclaiming that the noon-worship and Arati ceremony had
begun. Therefore, Shama and Hemadpant hurried to the Masjid.
Bapusaheb Jog had just started the worship. Women were up in the
Masjid, and men were standing below in the open courtyard and they
were all loudly singing the Arati in chorus to the accompaniment
of drums. Shama went up, pulling Hemadpant with him. He sat to the
right and Hemadpant in front of Baba. On seeing them, Baba asked
Hemadpant to give the Dakshina brought from Shama. He replied that
Shama gave Namaskaras in lieu of Rupees and that he was there in
person. Baba said, "Alright, now let Me know whether you both had
a chitchat, and if so, tell Me all that you talked about." Not
minding the sounds of the bell, the drum and the chorus songs,
Hemadpant was eager to tell what they had talked and started to
narrate it. Baba was also anxious to hear, and so He left the
bolster and leaned forward. Hemadpant said all that they talked
about was very pleasant, and that specially the story of the old
lady was most wonderful and that on hearing it, he thought that
His Leela was inexplicable, and under the guise of that story, He
really blessed him. Baba then said - "Wonderful is the story. How
were you blessed? I would like to know everything in detail from
you, so tell Me all about it." Then Hemadpant related in full the
story which he had heard a little while before, and which had made
a lasting impression on his mind. Hearing this Baba was much
pleased and asked him - "Did the story strike you and did you
catch its significance?" He replied - "Yes, Baba the restlessness
of my mind has vanished and I have got true peace and rest, and
come to know the true path."
Then Baba spoke as follows:- "My method is quite
unique. Remember well, this one story, and it will be very useful.
To get the knowledge (realization) of the Self, Dhyana
(meditation) is necessary. If you practice it continuously, the
Vrittis (thoughts) will be pacified. Being quite desireless, you
should meditate on the Lord, Who is in all the creatures, and when
the mind is concentrated, the goal will be achieved. Meditate
always on My formless nature, which is knowledge incarnate,
consciousness and bliss. If you cannot do this, meditate on My
Form from top to toe as you see here night and day. As you go on
doing this, your Vrittis will concentrate on one point and the
distinction between the Dhyata (meditator), Dhyana (act of
meditation), Dhyeya (this meditated upon) will be lost and the
meditator will be one with the Consciousness and be merged in the
Brahman. The (mother) tortoise is on one bank of the river, and
her young ones are on the other side. She gives neither milk, nor
warmth to them. Her mere glance gives them nutrition. The young
ones do nothing, but remember (meditate upon) their mother. The
tortoise glance is, to the young ones, a down-pour of nectar, the
only source of sustenance and happiness. Similar is the relation,
between the Guru and disciples."
When Baba uttered these last words, the chorus of
the Arati songs stopped and all cried out loudly in one voice:
"Victory be to our Sadguru Sai Maharaj, Who is Existence,
Knowledge and Bliss." Dear readers, let us imagine, that we are at
this time, standing amongst the crowd in the Masjid; and let us
join them in this Jayajayakar.
After the Arati ceremony was over, Prasad was
distributed. Bapusaheb Jog advanced as usual, and after saluting
Baba, gave into His hand a handful of sugar-candy. Baba pushed all
this quantity into the hands of Hemadpant and said to him, "If you
take this story to heart and remember it well, your state will be
sweet as the sugar-candy, all your desires will be fulfilled and
you will be happy." Hemadpant bowed before Baba and implored, "Do
favour me like this, bless and protect me always." Baba replied -
"Hear this story, meditate on it and assimilate its spirit. Then
you will always remember and meditate on the Lord, Who will
manifest Himself to you."
Dear readers! Hemadpant got Prasad of sugar-candy
then; and we now get the Prasad of sugar-candy or nectar of this
story. Let us drink it to out heart's content, meditate on it, and
assimilate it, and be strong and happy by Baba's grace. Amen!
Towards the end of the 19th Chapter Hemapter
Hemadpant had dealt with some other matters which are given below.
Baba's Advice Regarding our Behaviour
T he following words of Baba are general and
invaluable. If they are kept in mind and acted upon, they will
always do you good. "Unless there is some relationship or
connection, nobody goes anywhere. If any men or creatures come to
you, do not discourteously drive them away, but receive them well
and treat them, with due respect. Shri Hari (God) will be
certainly pleased, if you give water to the thirsty, bread to the
hungry, clothes to the naked, and your verandah to strangers for
sitting and resting. If anybody wants any money from you, and you
are not inclined to give, do not give, but do not bark at him,
like a dog. Let anybody speak hundreds of things against you, do
not resent by giving any bitter reply. If you always tolerate such
things, you will certainly be happy. Let the world go topsy-turvy,
you remain where you are. Standing or staying in your own place,
look on calmly at the show of all things passing before you.
Demolish the wall of difference that separates you from Me; and
then the road for our meeting will be clear and open. The sense of
differentiation, as I and thou, is the barrier that keeps away the
disciple from his Master, and unless that is destroyed the state
of union or atonement is not possible, "Allah Malik" i.e. God is
the sole Proprietor, nobody else is our Protector. His method of
work is extra-ordinary, invaluable, and inscrutable. His will will
be done and He will show us the way, and satisfy our heart's
desires. It is on account of Rinaubandh (former relationship) that
we have come together, let us love and serve each other and be
happy. He, who attain the supreme goal of life, is immortal and
happy; all others merely exist, i.e., live so long as they
breathe".
Encouraging Good Thoughts of Fruition
I t is interesting to note how Sai Baba
encouraged good thoughts. You have to surrender yourself
completely to Him with love, and devotion, and they you will see
how, He helps you, off and on, in so many things. Some Saint has
said, that when you get a good thought, immediately after
awakening from sleep, and if you develop the same afterwards
during the day, your intellect will be unfolded and your mind will
attain calmness. Hemadpant wanted to try this. On one Wednesday
night before going to bed, be thought - "To-morrow is Thursday -
an auspicious day and the place, viz. Shirdi, is so holy; so let
me pass the whole day in remembering and chanting the Rama-nama,
and then he slept. Next morning when he got up he remembered
without any effort the name of Rama and was much pleased. He then,
after finishing his morning duties, went to see Baba with flowers.
When he left Dixit's Wada, and was just passing Booty's Wada
(present Samadhi-mandir) he heard a beautiful song that was being
sung nicely by one Aurangabadkar, in the Masjid before Baba. The
song was Guru - kripanjan payo mere bhai" etc. by Ekanath, in
which he says that he got collyrium in the form of Guru's grace
which opened his vision and made him see Rama, in and out, in
sleep, dream, and waking state and everywhere. There were so many
songs; and why was this song particularly chosen by Aurangabadkar,
a devotee of Baba? Is this not a curious coincidence arranged by
Baba to feed the determination of Hemadpant to sing unceasingly
Rama-nama, during the day?
All Saints agree on and lay stress upon the
efficacy of uttering Rama's (God's) name, in fulfilling the
ambitions of the Bhaktas and in protecting and saving them from
all calamities.
Variety in Upadesh -- Slanderer Condemned
S ai Baba required no special place, nor any
special time for giving instructions. Whenever any occasion
demanded, He gave them freely. Once it so happened that a Bhakta
of Baba, reviled another behind his back, before other people. On
leaving aside merits, he dwelt on the faults of his brother, and
spoke so sarcastically, that the hearers were disgusted.
Generally, we see that people have a tendency to scandalize
others, un-necessarily; and this brings on hatred and ill-will.
Saints see scandal, in another light. They say that there are
various ways of cleansing or removing dirt, viz. by means of
earth, water and soap etc., but a scandal-monger has got a way of
his own. He removes the dirt (faults) of others by his tongue; so
in a way of obliges the person, whom he reviles and for this he is
to be thanked. Sai Baba had his own method of correcting the
scandal-monger. He knew by his omniscience what the slanderer had
done and when He met him at noon near the Lendi, Baba pointed out
to him a pig that was eating filth near the fence and said to him
- "Behold how, with what relish it is gorging dung. Your conduct
is similar. You go on reviling your own brethren to your heart's
content. After performing many deeds of merit, you are born a man,
and if you act like this, will Shirdi help you in any way?"
Needless to say, that the Bhakta took the lesson to his heart, and
went away.
In this way Baba went on giving instructions
whenever necessary. If these are borne in our minds and acted
upon, the spiritual goal (realization) is not far off. There is a
proverb which says - "If there be my Hari (Lord), He will feed me
on my cot." This proverb is only true in respect of food and
clothing, but if anyone trusting in this, sits quiet and does
nothing in spiritual matters, he will be ruined. One has to exert
himself to his utmost for attaining self-realization. The more he
endeavours, the better for him.
Baba said that He was omnipresent, occupying land,
air, country, world, light and heaven, and that He was not
limited. To remove the misunderstanding of those, who thought that
Baba was only His body - three cubits and a half in length, He
incarnated Himself in this form and if any devotee meditated on
Him day and night with complete self-surrender, he experienced
complete union (without any difference) with Him like sweetness
and sugar, waves and sea, eye and its luster. He, who wants to get
rid of the cycle of births and deaths, should lead a righteous
life, with his mind calm and composed. He should always engage
himself in good actions, should do his duties and surrender
himself, heart and soul to Him. He need not then be afraid of
anything. He who trusts Him entirely, hears and expounds His
Leelas and does not think of anything else, is sure to attain
Self-realization. Baba asked many to remember His name and to
surrender to Him, but to those, who wanted to know who they were
('Who am I' enquiry), He advised Shravanam (study) and Mananam
(meditation). To some, He advised remembering God's name, to
others hearing His Leelas, to some worship of His Feet, to others
reading and studying Adhyatma Ramayan, Jnaneshwari and other
sacred scriptures. Some He made sit near His Feet, some He sent to
Khandoba's temple, and some He advised the repetition of the
thousands names of Vishnu and some the study of Chhandogya
Upanishad and Geeta. There were no limit, nor restriction to His
instructions. To some, He gave them in person. To others by
visions in dreams. To one addicted to drink, He appeared in his
dream, sat on his chest, pressed it and left him, after he gave a
promise not to touch liquor anymore. To some, He explained some
Mantras like `Gurur Brahma' in dreams. To some devotee, who was
practising Hath-Yoga, He sent word that he should leave off
Hath-Yoga practices, sit quiet and wait (Saburi). It is impossible
to describe all His ways and methods. In ordinary wordly dealings,
He set examples by His actions, one of which is given below.
Remuneration for Labour
O ne day at noon, Baba came near
Radha-Krishna-Mai's house and said - "Bring Me a ladder." Some men
brought it and set it against a house as directed by Baba. He
climbed up on the roof of Vaman Gondkar's house, passed the roof
of Radha-Krishna-Mai's house and then got down from the other
corner. What object Baba had, none could know. Radha-Krishna-Mai
was, at that time, shivering with Malaria. It may be to drive off
that fever, that He may have gone there. Immediately after getting
down, Baba paid Rupees two to the persons who brought the ladder.
Somebody asked Baba, why he paid so much for this. He replied that
nobody should take the labour of others, in vain. The worker
should be paid, his dues promptly and liberally.
Bow to Shri Sai - Peace be to all
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Shri Sai Satcharita
Chapter XX
D as Ganu's Problem Solved by Kaka's
Maid-Servant
In this Chapter, Hemadpant describes, how Das
Ganu's problem was solved by Kakasaheb Dixit's maid-servant.
Preliminary
S ai (Lord) was originally formless. he
assumed a form for the sake of Bhaktas. With the help of the
actress Maya, He played the part of the Actor in the big drama of
the universe. Let us remember and visualize Shri Sai. Let us go to
Shirdi, and see carefully the programmes, after the noon-Arati.
After the Arati ceremony was over, Sai used to come out of the
Masjid, and standing on its edge, distribute udi to the devotees
with very kind and loving looks. The Bhaktas also got up with
equal fervour, clasped His Feet, and standing and staring at Him,
enjoyed the shower of Udi. Baba passed handfuls of Udi into the
palms of the devotees and marked their foreheads with Udi with His
fingers. The love He bore for them in His heart was boundless.
Then He addressed the Bhaktas as follows:- "Oh Bhau, go to take
your lunch; you Anna, go to your lodgings; you Bapu, enjoy your
dishes". In this way He accosted each and every devotee and sent
them home. Even now, you can enjoy these sights if you bring into
play your imagination. You can visualize and enjoy them. Now
bringing Sai before our mental vision, let us meditate on Him,
from His Feet upwards to His face, and prostrating before Him
humbly, lovingly and respectfully, revert to the story of this
Chapter.
Ishavasya Upanishad
D as Ganu once started to write a Marathi
commentary ont he Ishavasya Upanishad. Let us first give a brief
idea of this Upanishad, before proceeding further. It is called a
`Mantropanishad', as it is embodied in the Mantras of the Vedic
Samhita. It constitutes the last or the 40th Chapter of the
Vajasaneyi Samhita (Yajurveda) and it is, therefore, called
Vajasaneyi Samhitopanishad. Being embodied in Vedic Samhitas, this
is regarded as superior to all other Upanishads, which occur in
the Brahmanas and Aranyakas (explanatory treatises on Martras and
rituals). Not only this, other Upanishads are considered to be
commentaries on the truths mentioned briefly in the Ishavasya
Upanishad. For instance, the biggest of the Upanishads, viz, the
Brihadaranyaka Upanishad, is considered by Pandit Satwalekar to be
a running commentary on the Ishavasya Upanishad.
Profesor R.D. Ranade says:- "The Ishopanishad is
quite a small Upanishad; and yet it contains many hints which show
an extraordinarily piercing insight. Within the short compass of
18 verses, it gives a valuable mystical description of the Atman,
a description of the ideal sage, who stands unruffled in the minds
of temptations and sorrows; and adumbration of the doctrine of
Karma-Yoga as later formulated, and finally a reconciliation of
the claims of knowledge and works. The most valuable ideas, that
lies at the root of the Upanishad, is that of a logical synthesis
between the two opposites of knowledge; and work, which are both
required according to the Upanishad to be annulled in a higher
synthesis". (page 24 of the Constructive Survey of the Upanishad
Philosophy). In another place he says that "The poetry of the
Ishopanishad is a Commixture of moral, mystical and metaphysical
(ibid, Page 41)".
From the brief description given above about this
Upanishad, any one can see how difficult it is to translate this
Upanishad in a vernacular language, and brief out its exact
meaning. Das Ganu translated it in Marathi 'Ovi'metre, verse by
verse, but as he did not comprehend the gist or essence of the
Upanishad, he was not satisfied with his performance. He therefore
consulted some learned men regarding his doubts and difficulties
and discussed with them at great length. They did not solve them
nor did they give him any rational and satisfactory explanation.
So Das Ganu was a little restless over this matter.
SadGuru only competent and Qualified to Explain
A s we have seen, this Upanishad is the
quintessence of the Vedas. It is the science of self-realization,
it is the scythe or weapon which can rend asunder the bondage of
life and death, and make us free. Therefore, he thought, that he
who has himself attained self-realization, can only give him the
true or correct interpretation of the Upanishad. When nobody could
satisfy Das Ganu, he resolved to consult Sai Baba about this. When
he got an opportunity to go to Shirdi, he saw Sai Baba, prostrated
himself before Him, and mentioned his difficulties about the
Ishavasya Upanishad and requested Him to give the correct
solution. Sai Baba, blessed him and said- "You need not be
anxious, there is no difficulty about the matter, the mind-servant
of Kaka (Kakasaheb Dixit) will solve your doubts at Vile Parle, on
your way home". The people who went present then and heard this,
thought that Baba was joking and said, "How could an illiterate
maid-servant solve the difficulties of this nature", but Das Garu
thought otherwise. He was sure, that whatever Baba spoke, must
come true, Baba's word was the decree of the Brahma (Almighty).
Kaka's Maid-Servant
O n fully believing in Baba's words, he left
Shirdi and came to Vile Parle (a suburb of Bombay), and stayed
with Kakasaheb Dixit. There the next day, when Das Ganu was
enjoying his morning nap (some say when he was engaged in
worship), he heard a poor girl singing a beautiful song in clear
and melodious tones. The subject matter of the song was a crimson
coloured Sari, how nice it was, how fine was its embroidery, how
beautiful were its ends and borders etc. He liked the song so much
that he came out, and saw that it was being sung by a young girl,
the sister of Namya, who was a servant of Kakasaheb. The girl was
cleaning vessels, and had only a torn rag on her person. On seeing
her impoverished condition, and her jovial temperament, Das Ganu
felt pity for her and when Rao Bahadur M.V.Pradhan next day gave
him a pair of dhotars, he requested him to give a sari to the poor
little girl also. Rao Bahadur bought a good Chirdi (small Sari)
and presented it to her. Like a starving person getting luckily
good dishes to eat, her joy knew to bounds. Next day she wore the
new Sari, and out of great joy and merriment, whirled, danced
round and played `Fugadi' with other girls and excelled them all.
The Day following, she kept the new Sari in her box at home and
came with the old and torn rags, but she looked as merry as she
did the previous day. On seeing this, Das Ganu's pity was
transferred into admiration. He thought that the girl being poor
had to wear a torn rag, but now she had a new Sari which she kept
in reserve and putting on the old rag, strutted herself, showing
no trace of sorrow or dejection. Thus he realized that all our
feelings of pain and pleasure depend upon the attitude of our
mind. On thinking deeply over this incident, he realized that a
man ought to enjoy whatever God has bestowed on him in the firm
conviction that He besets every thing, from behind and before, and
on all sides and that whatever is bestowed on him by God must be
for his good. In this particular case, the impoverished condition
of the poor girl, her torn rag and the new Sari, the donor, the
dance and the acceptance were all parts of the Lord and pervaded
by Him. Hence, Das Ganu got a practical demonstration of the
lesson of the Upanishad - the lesson of contentment with one's own
lot in the belief that whatever happens, is ordained by God, and
is ultimately good for us.
Unique Method of Teaching
F rom the above incident, the reader will
see that Baba's method was unique and varied. Though Baba never
left Shirdi, He sent some to Machhindragad, some to Kolhapur or
Sholapur for practising sadhanas. To some He appeared in His usual
form, to some He appeared in waking or dreaming state, day or
night and satisfied their desires. It is impossible to describe
all the methods, that Baba used in imparting instructions to His
Bhaktas. In this particular case, He sent Das Ganu to Vile Parle,
where he got his problem solved, through the maid-servant. To
those, who say that it was not necessary to sent Das Ganu outside
and that Baba could have personally taught him, we say that Baba
followed the right or best course, or how else could Das Ganu
would have learnt a great lesson, that the poor maid-servant and
her Sari were pervaded by the Lord.
Now we close the Chapter with another beautiful
extract about this Upanishad.
The Ethics of the Ishavasya Upanishad
"One of the main features of the Ishavasya
Upanishad, is the ethical advice it offers, and it is interesting
to note that the ethics of the Upanishad are definitely based upon
the meta-physical position advanced in it. The very opening words
of the Upanishad tell us that God pervades every thing. As a
corollary from this metaphysical position, the ethical advice it
offers is, that a man ought to enjoy whatever God bestows on him
in the firm belief, that as He pervades everything, whatever is
bestowed on him by God must be good. It follows naturally, that
the Upanishad should forbid us from coveting another man's
property. In fact, we are fittingly taught here a lesson of
contentment with one's own lot in the belief that whatever
happens, it is divinely ordained and it is hence good for us.
Another moral advice is, that man must spend his life-time always
in doing action, specially the karmas enjoined in the Shastras, in
a mood of believing resignation to His will. Inactivity, according
to this Upanishad, would be the canker of the soul. It is only
when a man spends his life-time on doing actions in this manner,
that he can hope to attain the ideal of Naishkarmya. Finally, the
text goes on to say that a man, who sees all beings in the Self
and sees the Self as existing in all beings; in fact, for whom all
beings and everything that exists have becomes the Self - how can
such a man suffer infatuation? What ground would such a man have
for grief? Loathfulness, infatuation and grief verily proceed from
our not being able to see the Atman in all things. But a man, who
realizes the oneness of all things, for whom everything has become
the Self, must ipso facto, cease to be affected by the common
foibles of humanity. (Page 169-170 of The Creative Period by
Messrs. Belvalkar and Ranade).
Bow to Shri Sai - Peace be to all
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Shri Sai Satcharitra
Chapter XXI
S tories of (1) V.H. Thakur (2) Anantrao
Patankar and (3) Pandharpur Pleader.
In this Chapter, Hemadpant relates the stories of
Vinayak Harishchandra Thakur, B.A., Anantrao Patankar of Poona,
and a pleader from Pandharpur. All these stories are very
interesting which if very carefully read and grasped, will lead
the readers on to the spiritual path.
Preliminary
I t is a general rule, that it is our good
luck in the form of accumulation of merits in past births, that
enables us to seek the company of Saints and profit thereby. In
illustration of this rule, Hemadpant gives his own instance. He
was a resident Magistrate of Bandra, A suburb of Bombay, for many
years. A famour Mahomedan Saint named Pir Moulana was living there
and many Hindus, Parsis and many others who followed different
religion used to go to him and take his darshan. His Mujavar
(priest) by name Inus pressed Hemadpant many a time, night and
day, for going to see him, but for some reason or other he was not
able to see him. After many years his turn came and he was called
to Shirdi where he was permanently enlisted in Sai Baba's Darbar.
Unfortunate fellows do not get this contact of the Saints. It is
only the fortunate ones that get it.
Institution of Saints
T here have been institutions of Saints in
this world, from time immemorial. Various Saints appear
(incarnate) themselves in various places to carry out the missions
allotted to them, but though they work in different places, they
are, as it were, one. They work in unison under the common
authority of the Almighty Lord and know full well what each of
them is doing in his place, and supplement his work where
necessary. An instance illustrating this is given below.
Mr. Thakur
M r. V.H.Thakur, B.A., was a clerk in the
Revenue Department and he once came to a town named Vadgaum near
Belgaum (S.M. Country) along with a Survey party. There he saw a
Kanarese Saint (Appa) and bowed before him. The Saint was
explaining a portion from the book "Vichar-Sagar" of Nischaldas (a
standard work on Vedanta) to the audience. When Thakur was taking
his leave to go, he said to him, "you should study this book, and
if you do so, your desires will be fulfilled, and when you go to
the North in the discharge of your duties in future, you will come
across a great Saint by your good luck, and then he will show you
the future path, and give rest to your mind and make you happy".
Then, he was transferred to Junnar, where he had
to go by crossing Nhane Ghat. This Ghat was very steep and
impassible, and no other conveyance, than a buffalo was of use in
crossing it. So he had to take a buffalo-ride through the Ghat,
which inconvenienced and pained him much. Thereafter, he was
transferred to Kalyan on higher post, and there he became
acquainted with Nanasaheb Chandorkar. He heard much about Sai Baba
from him and wished to see Him. Next day, Nanasaheb had to go to
Shirdi, and he asked Thakur to accompany him. He could not do so
as he had to attend the Thana Civil Court for a civil case. So
Nanasaheb went alone. Thakur went to Thana, but there the case was
postponed. Then, he repented for not accompanying Nanasaheb. Still
he left for Shirdi and when he went there, he found that Nanasaheb
had left the place the previous day. Some of his other friends,
whom he met there, took him to Baba. He saw Baba, fell at His Feet
and was overjoyed. His eyes were full of tears of joy and his hair
stood on end. Then after a while the omniscient Baba said to him -
"The path of this place is not so easy as the teaching of the
Kanarese Saint Appa or even as the buffalo-ride in the Nhane Ghat.
In this spiritual path, you have to put in your best exertion as
it is very difficult". When Thakur heard these significant signs
and words, which none else than he knew, he was overwhelmed with
joy. He came to know, that the word of the Kanarese Saint had
turned true. Then joining both hands and placing his head on
Baba's Feet, he prayed that he should be a accepted and blessed.
Then Baba said - "What Appa told you was all right, but these
things have to be practised and lived. Mere reading won't do. You
have to think and carry out what you read, otherwise, it is of no
use. Mere book-learning, without the grace of the Guru, and
self-realization is of no avail". The theoretical portion was read
from the work `Vichar Sagar' by Thakur, but the practical way was
shown to him at Shirdi. Another story given below will bring out
this truth more forcibly.
Anantrao Patankar
O ne gentleman from Poona, by name Anantrao
Patankar wished to see Baba. He came to Shirdi, and took Baba's
darshan. His eyes were appeased, he was much pleased. He fell at
Baba's Feet; and after performing proper worship said to Baba - "I
have read a lot, studied Vedas, Vedants and Upanishads and heard
all the Purnas, but still I have not got any peace of mind; so I
think that all my reading was useless. Simple ignorant devout
persons are better than myself. Unless the mind becomes calm, all
book-learning is of no avail. I have heard, from many people, that
you easily give peace of mind to so many people by your mere
glance, and playful word; so I have come here; please take pity on
me and bless me". Then Baba told him a parable, which was as
follows:-
Parable of Nine Balls of Stool (Nava-vidha Bhakti)
"Once a Soudagar (merchant)
came here. Before him a mare passed her stool (nine balls of
stool). The merchant, intent on his quest, spread the end of his
dhotar and gathered all the nine balls in it, and thus he got
concentration (peace) of mind".
Mr. Patankar could not make out the meaning of
this story; so he asked Ganesh Damodar, alias Dada Kelkar, "What
does Baba mean by this?" He replied - "I too do not know all that
Baba says and means, but at His inspiration I say, what I come to
know. The mare is God's grace and the nine balls excreted are the
nine forms or types of Bhakti, viz., (1) Shravana (Hearing); (2)
Kirtana (Praying); (3) Smarana (Remembering); (4) Padasevana
(resorting to the feet); (5) Archana (Worship); (6) Namaskara
(Bowing); (7) Dasya (Service); (8) Sakhyatva (Friendship); (9)
Atmanivedana (surrender of the self). These are the nine types of
Bhakti. If any of these is faithfully followed, Lord Hari will be
pleased, and manifest Himself in the home of the devotee. All the
sadhanas, viz. Japa (vocal worship), Tapa (penance), Yoga practice
and studying the scriptures and expounding them are quite useless
unless they are accompanied by Bhakti, i.e., devotion. Knowledge
of the Vedas, or fame as a great Jnani, and mere formal Bhajan
(worship) are of no avail. What is wanted is Loving Devotion.
Consider yourself as the merchant or seeker after the truth and be
anxious and eager like him to collect or cultivate the nine types
of devotion. Then you will attain stability and peace of mind".
Next day, when Patankar went to Baba for saluation, he was asked
whether he collected the 'nine balls of stool'. Then he said that
he, being a poor fellow, should first be graced by Baba, and then
they will be easily collected. Then Baba blessed and comforted
him, saying that he would attain peace and welfare. After hearing
this, Patankar became overjoyed and happy.
The Pandharpur Pleader
W e shall close this Chapter with short
story showing Baba's omniscience and His using it for correcting
people and setting them on the right path. Once a pleader from
Pandharpur came to Shirdi, went to the Masjid, saw Sai Baba, fell
at His Feet and, without being asked, offered some Dakshina, and
sat in a corner eager to hear the talk, that was going on. Then
Baba turned His face towards him and said - "How cunning the
people are! They fall at the feet, offer Dakshina, but inwardly
give abuses behind the back. Is not this wonderful?" This cap
(remark) fitted the pleader and he had to wear (take) it. None
understood the remark. The pleader grasped it, but kept silent.
When they returned to the Wada, the pleader said to Kakasaheb
Dixit - "What Baba remarked was perfectly right. The dart (remark)
was aimed at me, it was a hint to me, that I should not indulge in
reviling or scandalizing others (calling by names). When the
subjudge or munsiff of Pandharput (Mr.Noolkar) came and stayed
here for the improvement of his health, a discussion about this
matter was going on in the bar-room at Pandharpur (as it ever
happens in many a bar-room). It was said or discussed there
whether the ailments, from which the sub-judge suffered were, ever
likely to be got rid of without medicines, by merely going after
Sai Baba, and whether it was proper for an educated man, like the
sub-judge, to have recourse to such methods. The sub-judge was
taken to task, i.e. he was ciritisied, as also Sai Baba. I also
took some part in this affair; and now Sai Baba showed the
impropriety of my conduct. This is not a rebuke to me, but a
favour, an advice that I should not indulge in any scandal or
slander of others; and not interfere unnecessarity in others'
affairs".
Shirdi is about 100 Koss (Koss=3 miles) distant
from Pandharpur; still Baba by His omniscience knew what
transpired there in the bar-room. The intervening places --
rivers, jungles and mountains - were not a bar to His
all-perceiving sight and He could see or read the hearts of all.
There was nothing secret or veiled from Him. Everything, far or
near, was plain and clear to Him as broad as daylight. Let a man
be far or near, he cannot avoid the all-pervading gaze of Sai
Baba. From this incident, the pleader took the lesson that he
should never speak ill of others, nor unnecessarily criticize
them. This his evil tendency was completely got rid of, and he was
set on the right path.
Though the story refers to a pleader, still it is
applicable to all. All should, therefore, take this lesson to
heart and profit thereby.
Sai Baba's greatness is unfathomable, so are His
wonderful Leelas. His life is also such; for He is Para-Brahman
(Lord God) incarnate.
Bow to Shri Sai - Peace be to all
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Shri Sai Satcharitra
Chapter XXII
R escues from Serpent-bites - (1) Balasaheb
Mirikar (2) Bapusaheb Booty (3) Amir Shakkar (4) Hemadpant -
Baba's Opinion Regarding Killing of Serpents.
Preliminary
H ow to meditate on Baba? No one has been
able to fathom the nature or the form of the Almighty. Even the
Vedas and the thousand-tongued Shesha are not able to describe it
fully; but the devotees cannot but know and look at the form of
the Lord, for they know that His Feet are the only means of their
happiness. They know no other method of attaining the supreme goal
of life, except meditating on the Holy Feet. Hemadpant suggests an
easy way of devotion and meditation as follows:-
As the dark fortnight of every month wears out
gradually, the moonlight also wanes in the same degree and on the
newmoon day, we do not see the moon at all, nor do we get her
light. Therefore, when the bright fortnight begins, people are
very anxious to see the moon. On the first day, the moon is not
seen and on the second day also she is not clearly visible. Then
the people are asked to see the moon through an opening between
the two branches of a tree, and when they begin to see through
this aperture eagerly and after concentratedly, the distant small
crescent of the moon comes, to their great delight, within their
ken. Following this clue, let us try to see Baba's Light. Look at
Baba's posture, how fine it is! He is sitting with His legs
folded,the right leg held across the left knee. The fingers of His
left hand are spread on the right-foot. On the right toe are
spread His two fingers-the index and middle ones. By this posture
Baba means to say, as it were-if you want to see My Light, be
egoless and most humble and meditate on My toe through the opening
between the two branches-index and middle fingers-and then you
will be able to see My Light. This is the easiest means of
attaining devotion.
Now let us turn for a moment to Baba's life.
Shirdi had become a place of pilgrimage on account of Baba's stay.
People from all quarters began to flock there, and both the rich
and the poor began to be benefited in more ways than one and in
some form or other. Who can describe Baba's boundless love and His
wonderful natural knowledge and His all-pervasiveness? Blessed is
he, who could experience one or all of these. Sometimes Baba
observed long silence which was, in a way, His dissertation on
Brahman; at other times He was Consciousness-Bliss Incarnate,
surrounded by His devotees. Sometimes He spoke in parables, and at
other times indulged in wit and humour. At times, He was quite
unambiguous (clear) and at times He seemed enraged. Sometimes He
gave His teachings in a nut-shell, at other times He argued at
length. Many a time He was very plain. In this way, He gave varied
instructions to many, according to their requirements. His life
was, therefore, inscrutable, beyond the ken of our mind, beyond
our intellect and speech. Our longing to see His face, to talk
with Him and hear His Leelas was never satisfied; still we were
overflowing with joy. We can count the showers of rain, encircle
(tie) the wind in a leather bag, but who can gauge or measure His
Leelas? Now we deal here with one aspect of them, viz. how He
anticipated or forestalled the calamities of His devotees and
warded them off in time.
Balasaheb Mirikar
B alasaheb Mirikar, son of Sirdar Kakasaheb
Mirikar was Mamlatdar of Kopergaon. He was going on tour to
Chitali. On the way he came to Shirdi to see Sai Baba. When he
went to the Masjid and prostrated himself before Baba, usual
conversation regarding health and other matters commenced, when
Baba sounded a note of warning as follows:-"Do you know our
Dwarakamayi?" As Balasaheb did not understand he kept quiet, Baba
continued - "This is our Dwarakamayi, where you are sitting. She
wards off all dangers and anxieties of the children, who sit on
her lap. This Masjidmayi (its presiding Deity) is very merciful,
she is the mother of the simple devotees, whom she will save in
calamities. Once a person sits on her lap, all his troubles are
over. He, who rests in her shade, gets Bliss". Then Baba gave him
Udi, and placed His protecting hand on his head. When Balasaheb
was about to depart, He again said- "Do you know the "Lamba Bava"
(long gentleman), Viz. serpent?" And then closing the left arm
like fist He brought it near the right elbow, and moving His left
arm like the hood of a serpent, He said- "He is so terrible, but
what can he do to the children of Dwarakamayi: When the
Dwarakamayi (its presiding deity) protects, what can the serpent
do?"
All who were present there, were curious to know
the meaning of all this and its reference to Mirikar, but none had
the courage to ask Baba about this. Then Balasaheb saluted Baba
and left the Masjid with Shama. Baba called Shama back and asked
him to accompany Balasaheb, and enjoy the Chitali trip. Shama came
to Balasaheb, and told him that he would go with him according to
Baba's wish. Balasaheb replied that he need not come as it would
be inconvenient. Sharma returned to Baba and told Him what
Balasaheb said to him. Baba said, "Alright, do not go. We should
mean well and do well. Whatever is destined to happen, will
happen".
In the meanwhile Balasaheb thought over again, and
calling Shama asked him to accompany him. Then Shama going again
to Baba and taking His leave started with Balasaheb in the tanga.
They reached Chitali at 9 P.M. and encamped in the Maruti temple.
The office-people had not come; so they sat quiet in the temple,
talking and chitchating. Balasaheb was sitting on a mat reading a
newspaper. His Uparani (upper dhotar) was spread across his waist
and on a part of it a snake was sitting unobserved. It began to
move with a rustling sound which was heard by the peon. He brought
a lantern, saw the snake and raised an alarm- 'serpent, serpent'.
Balasaheb was frightened and began to quiver. Shama was also
amazed. Then he and others moved noiselessly and took sticks and
clubs in their hands. The snake got down slowly from the waist and
it moved away from Balasaheb; it was immediately done to death.
Thus this calamity, which was prophesied by Baba, was averted and
Balasaheb's love for Baba was deeply confirmed.
Bapusaheb Booty
A great astrologer named Nanasaheb Dengale
told one day Bapusaheb Booty, who was then in Shirdi, "To-day is
an inauspicious day for you, there is a danger to your life". This
made Bapusaheb restless. When they, as usual, came to Masjid, Baba
said to Bapusaheb- "What does this Nana say? He foretells death
for you. Well, you need not be afraid. Tell him boldly "Let us see
how death kills." Then later in the evening Bapusaheb went to his
privy for easing himself where he saw a snake. His servant saw it
and lifted a stone to strike at it. Bapusaheb asked him to get a
big stick, but before the servant returned with the stick, the
snake was seen moving away and soon disappeared. Bapusaheb
remembered with joy Baba's words of fearlessness.
Amir shankar
A mir Shankar was a native of the village
Korale, in Kopergaon Taluka. he belonged to the butcher caste. He
worked as a commission agent in Bandra, and was well-known there.
He once suffered from Rheumatism, which gave him much pain. He was
then reminded of God, and so, he left his business and went to
Shirdi, and prayed to Baba to relieve him from his malady. Baba
then stationed him in the Chavadi, which was then a damp unhealthy
place, unfit for such a patient. Any other place in the village,
or Korale itself would have been better for Amir, but Baba's word
was the deciding factor and the chief medicine. Baba did not allow
him to come to the Masjid, but fixed him in the Chavadi, where he
got very great advantage. Baba passed via Chavadi every morning
and evening; and every alternate day Baba went to the Chavadi in a
procession and slept there. So Amir got Baba's contact very often
easily. Amir stayed there for full nine months, and then, somehow
or other, he got a disgust for the place. So one night he
stealthily left the place and came to Kopergaon and stayed in a
Dharmashala. There he saw an old dying Fakir, who asked him for
water. Amir brought it and gave it to him. As soon as he drank it,
he passed away. Then Amir was in a fix. He thought that if he went
and informed the authorities, he would be held responsible for the
death as he was the first and sole informant, and knew something
about it. He repented for his action, viz. leaving Shirdi without
Baba's leave, and prayed to Baba. He then determined to return to
Shirdi, and that same night he ran back, remembering and muttering
Baba's name on the way, and reached Shirdi before day-break, and
became free from anxiety. Then he lived in the Chavadi in perfect
accordance with Baba's wishes and orders, and got himself cured.
One night it so happened that Baba cried at midnight- "Oh Abdul,
some devilish creature is dashing against the side of My bed".
Abdul came with a latern, examined Baba's bed but found nothing,
Baba asked him to examine carefully all the place and began to
strike ground with His satka. Seeing this Leela of Baba, Amir
thought that Baba might have suspected some serpent had come
there. Amir could know by close and long contact the meaning of
Baba's words and actions. Baba then saw near Amir's cushion
something moving. He asked Abdul to bring in the light, and when
he brought it, he saw the coil of a serpent there, moving its head
up and down. Thereupon the serpent was immediately beaten to
death. Thus Baba gave timely warning and saved Amir.
Hemadpant (Scorpion and Serpent)
(1) At Baba's recommendation Kakasaheb Dixit was
daily reading the two works of Shri Eknath Maharaj, viz., Bhagwat
and Bhawartha Ramayana and Hemadpant had the good forturne to be
one of the audience when the reading of the works was going on.
Once when a portion from the Ramayana relating to Hanuman's
testing Rama's greatness, according to his mother's instructions,
was being read, all the listeners were spell-bound. Hemadpant was
one of them. A big scorpion (none knew where it came from), jumped
and sat on the right shoulder of Hemadpant, on his Uparani (upper
dhotar). First it was not noticed, but as the Lord protects those,
who are intent on hearing His stories, he casually cast a glance
over his right shoulder and noticed it. It was dead silence, not a
bit moved here or there. It seemed as if, it also enjoyed the
reading. Then by the Lord's grace, Hemadpant without disturbing
the audience, took the two ends of his dhotar, folded them, and
brought them together, enclosing the scorpion within. Then he went
out, and threw it in the garden. (2) On another occasion some
persons were sitting in the upper floor of Kakasaheb's Wada, just
before nightfall, when a serpent crept through a hole in the
window frame and sat coiled up. A light was brought. Though it was
first dazzled, yet it sat still and only moved its head up and
down. Then many persons rushed there with sticks and cudgels, but
as it sat in an awakward place, no blow could be dealt. But
hearing the noises of men, the serpent went out hastily through
the same hole. Then all the persons there felt relieved.
Baba's Opinion
O ne devotee named Muktaram, then said that
it was good that the poor creature escaped. Hemadpant challenged
him saying that serpents should better be killed. There was a hot
discussion between them - the former contending that serpents, and
such creatures, should not be killed, the latter that they should
be. As night came on, the discussion came to an end, without any
decision being arrived at. Next day, the question was reffered to
Baba, who gave His settled opinion as follows:- "God lives in all
beings and creatures, whether they be serpents or scorpions. He is
the Great Wirepuller of the world, and all beings, serpents,
scorpions etc., obey His command. Unless He will it, nobody can do
any harm to others. The world is all dependent on Him, and no one
is independent. So we should take pity and love all creatures,
leave off adventurous fights and killings and be patient. The Lord
(God) is the Protector of all.
Bow to Shri Sai - Peace be to all
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