Thursday, September 09, 2010

Spiritual Gems from Sri Sai Satcharitra - Chapter 10

Shri Sai Satcharitra - Chapter 10
Sai Baba's Mode of Life - His Sleeping board - His Stay in Shirdi - His Teachings - His Humility - The Easiest Path. Remember Him (Sai Baba) always with love, for He was engrossed in doing good to all, and always abided in His Self. To remember Him only is to solve the riddle of life and death. This is the best and easiest of Sadhanas, as it involves no expenditure. A little exertion here brings great rewards. So as long as our senses are sound, we should, minute my minute, practice this Sadhana. Sai Ram. Though it is described as the easiest of Sadhanas, even that is beyond the reach of a person on whom the Divine Grace has not descended. To remember Him is in a way to join His Durbar. And, one cannot enter His Durbar either in body or mind without His will. Sai Ram. All other Gods are illusory; Guru is the only God. If we believe in Sadguru's holy feet, He can change our fortune for the better. If we serve Him nicely, we get rid of our Samsar. We need not study any philosophy like the Nyaya and the Mimansa. If we make Him our Helmsman, we can easily cross over the sea of all our pains and sorrows. As we trust the helmsman in crossing rivers and seas, so we have to trust our Sadguru in getting over the ocean of worldly existence. The Sadguru looks to the intense feeling and devotion of His devotees, endows them with knowledge and eternal bliss. Sai Ram. The first line of the above paragraph may be a little difficult to digest at first reading. In fact, I was quite pained the first few times I read that statement. Then by His grace, the real meaning of what Shri Hemadpant wanted to convey or rather what Sai Sadguru was trying to convey, dawned in my egoistic mind. Sai Ram. All other Gods are illusory - what a bold and apparently irreverent statement? Especially when Sai Himself did not allow anyone to show disrespect to Gods? So what does Hemadpant mean? That all other Gods or rather, their forms are perceived by our senses, in this case our eyes. If Krishna plays divine music over His flute or Saraswati plays Veena we hear with our ears. If a divine fragrance is emanated when God makes appearance, we perceive with our sense of smell. And if God's prasad tastes wonderful, we again sense that with our tongue. And when God touches us with His divine hand, we sense the love and the affection with our sense of touch. But all these senses are illusory in the sense that they are part of the body-mind complex, which is impermanent. That this is impermanent and our true nature is that of the Atman, Satchindananda is taught by the Guru. So the Guru is real. And since God as Parabrahman is real, Guru is the only God. That is why the sloka goes as, "Gurur Brahma, Gurur Vishnuh... Guru Sakshat Para Brahman, tasmait Sri Gurave Namah." Nyaya, Mimansa etc. are adjuncts of Vedas. And even in Vedas, the Karma Kanda parts are considered as the stepping stones and not the goal for a spiritual seeker. To cross the Samsara Sagar, we need a boat and we need a helmsman to steer the boat clear of all our dangers. Our body-mind can be thought of as the boat and the Guru who guides our intellect etc., as helmsman. True surrender is important in getting rid of our ego and once ego is destroyed, bliss results. Sai Ram. In the last chapter, Baba's mendicancy, and devotees' experiences and other subjects are dealt with. Let the readers now hear, where and how Baba lived, how He slept, and how He taught etc. Sai Ram. All these leelas of Baba are given here with only one aim and that is to increase our interest in matters spiritual and thus slowly but steadily wean us away from mundane materialistic desires and thus lead us back to our true origin. That is the journey that Hemadpant is talking above. And Sai is helping us by being the helmsman. Even when apparently another human being takes on the role of the Guru, it is Sai who is seated in the heart of each of us, who is using that body as a mere instrument to help us on the journey. Like He is using me as an instrument to bring these spiritual gems up to the surface from the depths of the ocean floor of Satcharitra. Sai Ram. Baba's Wonderful Bedstead Let us first see where and how Baba slept. Mr. Nanasaheb Dengale brought, for Sai Baba, a wooden plank, amount 4 cubits in length and only a span in breath, for sleeping upon. Instead of keeping the plank on the floor and then sleeping on it, Baba tied it like a swing to the rafters of the Masjid with old shreds or rags and commenced to sleep upon it. The rags were so thin and worn out that it was a problem how they could bear or support even the weight of the plank itself, let alone the weight of Baba. But somehow or other-it was Baba's sheer Leela that the worn out rags did sustain the plank, with the weight of Baba on it. On the four corners of this plank, Baba lighted panatis (earthen lamps), one at each corner, and kept them burning the whole night. It was a sight for the Gods to see Baba sitting or sleeping on this plank! It was a wonder to all, how Baba got up and down the plank. Out of curiosity, many careful observers kept watching the process of mounting and dismounting, but none succeeded. As crowds began to swell to detect this wonderful feat, Baba one day broke the plank into pieces and threw it away. Baba had all the eight Siddhis (powers) at His command. He never practiced nor craved for them. They came to Him naturally, as a result of His perfection. Sai Ram. We see similar incongruities in our Puranas where Ganesha is seen riding a mouse, Skanda a peacock and Vishnu an Eagle. Actually there is a lot of esoteric significance in these symbols. The mouse, the Peacock and the Eagle are actually empowered by the Gods who ride them. Without the Divine Grace, they can't support even themselves let alone the Gods. Sai also conveyed a similar meaning when He suspended the heavy wooden plank- using flimsy, worn out clothes. The clothes bore the weight of the plank by Sai's grace. Similarly when He lay upon the plank too, it was His will and Grace that supported the plank. Sai Ram. Why did Baba allow even this hint of His miraculous powers to be seen? Just to generate curiosity in the onlookers so that they get attracted like bees to the honey in the flowers. So that when they come to Him in search of His powers, He can use that same great mystic power to refine their egos. Baba generated curiosity in the minds of His devotees, by allowing them to have a peep into the spiritual realms, where tremendous powers ruled. He also showed through example that any power should be under our control and not the other way around. "Baba had all the eight Siddhis (powers) at His command. He never practiced nor craved for them. They came to Him naturally, as a result of His perfection." That is the secret of Satvik Siddhis. Sai Ram. Sagun Manifestation of Brahman Though Sai Baba looked like a man, three cubits and a half in length, still He dwelt in the hearts of all. Sai Ram. He dwelt in the hearts of all. That is the meaning of Spirit. And that is what the "Narayana Suktam' or 'Mantra Pushpam' , the offering of prayers, a Vedic Hymn, proclaimed. He is there in the hearts of all, as Narayana, the Chaitanyam or spark, which gives life. Sai Ram. Inwardly, He was unattached and indifferent, but outwardly, He longed for public welfare. Inwardly most disinterested, He looked outwardly full of desires, for the sake of His devotees. Inwardly an abode of peace, He looked outwardly restless. Inwardly He had the state of Brahman, outwardly He acted like a devil. Sai Ram. Hemadpant is trying to describe the state of opposites (duality) and then show that Sai is beyond the opposites. All the arguments about the nature of Brahman are futile. Like a coin has two sides, Brahman, too manifests as Nirgun and Sagun. Nirgun is so abstract a concept that ordinary Sadhakas like us can't really appreciate it let alone use it. Like no amount of philosophy is useful to a man to fill the stomach when he is hungry. At that time, food is what is needed. Similarly when a man is ill, medicine is needed. But when man is continually troubled by the disease of delusion, delusion that he is separate from the rest of the people, Brahma Jnan is needed to remove the delusion. In almost all the Vedic Hymns, this duality is recognized and respected. And all the prayers, rituals etc., are designed to help the person deal with the daily needs. Performing of one's karma or duty is the first step. Expecting a reward is natural. However, slowly but steadily a stage is reached where the faith of the person is built to a stage where he or she no longer expects a reward for the action performed and starts really offering the fruits of the actions at the Feet of Narayana, the Supreme. Sai Ram. Inwardly He loved Adwaita (union or monism), outwardly He got entangled with the world. Sai Ram. In the case of Siva, Adi Sankara, Ramana Maharshi or Sai and all other great Jnanis who are fully liberated souls, their enlightenment did not mean that they detached themselves from the day-to-day worldly activities. It just meant that they did what was needed to be done without any expectation of a personal reward. Sai Ram. Sometimes He looked on all with affection, and at times He threw stones at them; sometimes He scolded them, while at times He embraced them and was calm, composed, tolerant and well-balanced. He always abided and was engrossed in the Self and was well-disposed towards His Bhaktas. He always sat on one Asan and never travelled. His 'band' was a small stick, which He always carried in His hand. He was calm, being thought-free. He never cared for wealth and fame and lived on begging. Such a life He led. He always uttered 'Allah Malik' (God the real owner). Sai Ram. Not surprisingly, this is the same message that is also given in the first Upanishad, Isa Upansihad, about which we have a beautiful story in one of the later chapters. Since the whole world or Universe is pervaded by Isa, Lord, there is nothing that is not owned by Him. Allah Malik is the cryptic remark of Sai to remind us that the Lord owns everything. Sai Ram. Entire and unbroken was His love for the Bhaktas. He was the mine or store-house for self-knowledge and full of Divine Bliss. Such was the Divine Form of Sai Baba, boundless, endless and undifferentiated One principle which envelops the whole universe, (from a stone pillar to Brahma) incarnated in Sai Baba. The really meritorious and fortunate people got this treasure-trove in their hands, while those people who not knowing the real worth of Sai Baba took or take Him to be a man, a mere human being, were and are indeed miserable. Sai Ram. This is the most important recurring theme. SAI is not limited to a specific form, shape or location. All the stories, miracles etc., that He showed, had just one purpose, viz., to inculcate the sense of unity in diversity in the devotees, whose thinking is so conditioned by duality that only extraordinary events, which could not be explained by known laws of science, could shock them into breaking out of those thought patterns, which have a great grip on them and thus bind them. It is the mind which binds and it is the same mind that is exposed to radically new concepts that breaks out of the previous thought patterns and is now free. And when it is bound by those concepts, yet newer concepts or the same concept explained in a new way breaks that hold of habit on the thinking mind. Whether we worship Rama, Krishna, Sai or Siva, if we worship a Deity with the idea that this Deity is different from the other Deity and is more powerful, etc., and is thus to be preferred to be worshipped, we are exhibiting a form of ignorance difficult to beat. All Gods are One and all pujas, worship reach the same. In fact, the worshipper, the God worshipped and the act of worship, all are same (Pl. see Sri Vishnu Sahasranama Stotra)! Whether it is the conflict between Hindus and Muslims , or between Vaishnavites and Saivites earlier, society always suffered from these artificial divisions due to the ingrained duality, the sense of separation which is so ancient that it keeps clouding our vision again and again. Sai came to Shirdi with the aim of uniting these divisive fragments and to show us our real nature. To show us that the forest is built of the trees. To show us the unity in the diversity. To show us the unifying principle behind the duality or plurality. Sai Ram. His Stay in Shirdi and Probable Birth-date None knew or knows the parents and exact birth-date of Sai Baba; but it can be approximately determined by His stay in Shirdi. Baba first came to Shirdi, when he was a young lad of sixteen and stayed there for three years. Then all of a sudden He disappeared for some time. After some time, He reappeared in the Nizam state near Aurangabad, and again came to Shirdi with the marriage-party of Chand Patil, when He was twenty years old. Since then, He stayed in Shirdi continuously for a period of sixty years, after which Baba took His Maha-Samadhi in the year 1918. From this we can say that the year of Baba's birth is approximately 1838 A.D. Sai Ram. Baba kept His life's origins a deliberate mystery to reflect the mystery of each of us. Do we really know when we were born, from where we came, who our real parents were etc.? And do we really know what we were in our previous births and what is going to happen in our next births, unless of course we get liberated from the cycle of birth and death by cutting the knot of our desires? And what is more important, what our history is or what we are doing now with what is given to us? As already mentioned, Baba represents the core Spirit in each of us, animal or human, animate or inanimate. He represents the Unity in Diversity, the one common to many. So, He deliberately kept the details of His birth and His early childhood a mystery. In Bhagavad Gita, Lord Krishna compares the manifest universe to an inverted Banyan (Aswattha) Tree, with its branches spreading down from a root somewhere up. If we assume that we are on one of the twigs of a branch, can we simply trace the origin, i.e. the root? Similarly when Lord Brahma first became conscious in this Cycle, He found Himself seated on a lotus. He did not know from where the lotus originated. So, He investigated and found that He originated from the navel of Vishnu. Vishnu literally means one who is everywhere. Of course, Lord Vishnu materialized Himself into some form so that Brahma can see Him and understand from Him the secret of Creation represented by Vedas. Thus Sai, by keeping His birth details a mystery, is conveying several important messages. One, that unless we overcome our Maya, we cannot realize our true origin. Second, to whom we were born etc., is not as important as what we have done with that gift of human birth. And if we really trace our birth to the real roots, we find that though we all look so different, we all share one common source, thus eliminating the need for conflict. The same idea is expanded by Shri Hemadpant in the following paragraph. Sai Ram. Saint Ramadas (1608-1681) flourished in the 17th century, and fulfilled to a great extent his mission of protecting cows and Brahmins against the Yavanas (Mahomedans). But within two centuries after him, the split between the two communities -- Hindus and Mahomedans widened again, and Sai Baba came to bridge the gulf. Sai Ram. He used different methods at different times. For example as Sri Datta, He preached the unity of the Trinity, Brahma, Vishnu and Maheswara, thus uniting to a large extent the different sects who were quarrelling among themselves. In Kali Yug, the same task was admirably carried out by Sri Sankara, and later by Sri Vidyaranya. Sri Vidyranya not only wrote scholarly commentaries on Vedanta (His Panchadasi is considered as a monumental treatise on Vedanta and is referred to in Sri Sai Satcharitra), but also helped in establishment of the Vijayanagar Empire to protect the Arsha Dharma from aggression of Mohammedans. Sri Datta Himself took birth as Sripada Srivallabha and in that Avatar, came to Kurupuram. When a washerman served Him well but was momentarily attracted to the worldly pleasures being enjoyed by a Yavana King, He gave a boon to that washerman that he will be born in his next birth as a Mohammedan King, but on his plea, assured him that he will continue to receive His grace then too. In another wonderful book that I had the good fortune to read a few months ago, it was mentioned that Sripada Vallabha (who is one with Datta and thus with Sri Rama etc.) wished that Sri Anjaneya should take birth as Sri Sai and help both the communities come together. Pl. read Sripada Srivallabha Charitamrutam, which is in Telugu and in English too. That may be the reason for Sri Sai to always repeat Allah Malik (God is the real owner), referring to His Lord, Sri Ram. Sai Ram. His constant advice to all was to this effect. "Rama (the God of the Hindus) and Rahim (the God of the Mahomedans) were one and the same; there was not the slightest difference between them; then why should their devotees fight and quarrel among themselves? You ignorant folk, children, join hands and bring both the communities together, act sanely and thus you will gain your object of national unity. It is not good to dispute and argue. So don't argue, don't emulate others. Always consider your interest and welfare. The Lord will protect you. Yoga, sacrifice, penance, and knowledge are the means to attain God. If you do not succeed in this by any means, vain is your birth. If any one does any evil unto you, do not retaliate. If you can do anything, do some good unto other." This in short was Sai Baba's advice to all; and this will stand in good stead both in material and spiritual matters. Sai Ram. "Ahimsa Paramo Dharmah". When someone does good, we do good. That is nothing great, though good. When someone does some harm to us, we tend to retaliate. Though we get momentary satisfaction, we continue to be trapped by the action-reaction cycle. It is like the tree, seed and a new tree... If we need to get out of the cycle of birth and death, we need to cut the tree down to the roots and burn the seeds so that fresh trees don't sprout. So, it is in our real self-interest to stop this retaliation, and to stop it not only in action, but also in thought and speech. Yes, if we remember Sai's advice and follow it, we will do well in spiritual matters. In material matters too it will hold good if we leave all the perceived injustices to Him, who is seated in the hearts of all, including our enemy. By not retaliating, we raise the conscience in the other person. He will realize his mistake. Sai Ram. Blessed are the people of Shirdi, who worshipped Sai as their God. While eating, drinking, working in their backyards and fields and doing various household works, they always remembered Sai and sang His glory. They knew no other God except Sai. What to speak of the love, the sweetness of the love, of the women of Shirdi! They were quite ignorant, but their pure love inspired them to compose poems or songs in their simple rural language. Letters or learning they had none, still one can discern real poetry in their simple songs. It is not intelligence, but love, that inspires real poetry as such. Real poetry is the manifestation of true love; and this can be seen and appreciated by intelligent listeners. Collection of these folk songs is desirable and Baba willing, some fortunate devotee may undertake the task of collecting and publishing these folk songs, either in the Sai Leela magazine or separately in a book-form. Sai Ram. At one level, it is the same 'single reality' that played this beautiful drama, leela as it has played in Ayodhya, in Brindavan and many other places. True love communicates from the heart level and poetry is one of the expressions of a loving heart. Just as the Gopikas had tremendous love for Sri Krishna and sang and played with Him, the women of Shirdi too had a great love for their Krishna, their Muralidhar, who came there as a handsome youth and stayed there for 60 years as a member of their village. Sai stayed in their hearts too! Sai Ram. Baba's Humility Lord or Bhagwan is said to have six qualities, viz. (1) Fame, (2) Wealth, (3) Non-attachment, (4) Knowledge, (5) Grandeur, and (6) Generosity. Baba had all these in Him. He incarnated in flesh for the sake of the Bhaktas. Wonderful was His grace and kindness! He drew the devotees to Him, or how else one could have known Him! Sai Ram. As mentioned above, Sai was a Sadguru and Guru draws the disciples to Him. We can't reach Baba physically or mentally unless we had some Poorva Janma Punyam and anubandham (relationship) with Him. Baba Himself confirmed this in another chapter when He described how He pulls his devotees or disciples to him like a sparrow with a thread tied to its legs. And knowing His true nature... how is it possible unless He wills it? Namameeswaram Sadgurum Sainatham...Sai Ram. For the sake of His Bhaktas Baba spoke such words, as the Goddness of Speech dare not utter. Here is a specimen. Baba spoke very humbly as follows:- "Slave of slaves I am your debtor, I am satisfied at your darshan. It is a great favor that I saw your feet. I am an insect in your excreta. I consider Myself blessed thereby". What humility is this? If anybody would think that by publishing this, any disrespect is shown to Sai, we beg His pardon and to atone for this we sing and chant Baba's name. Sai Ram. Baba was demonstrating the Abheda Bhava and also the concept of mirroring here. He puts Himself in His devotee's position and says things, which a devotee is expected to say. Thus showing his utter nature devoid of the taint of ego. And He also shows His oneness with all beings, including us and the insects inside our intestines. Sai Ram. Though Baba seemed outwardly to enjoy sense-objects, he had not the least flavour in them, nor even the consciousness of enjoying them. Though He ate, he had no taste and though He saw, He never felt any interest in what He saw. Regarding passion, He was as perfect a celibate as Hanuman. He was not attached to anything. He was pure consciousness, the resting place of desire, anger, and other feelings. In short, He was disinterested, free and perfect. A striking instance may be cited in illustration of this statement. Sai Ram. We already mentioned that Sri Sai in fact was an incarnation of that greatest devotee of Sri Ram (Atma Ram), namely Sri Hanuman. Sri Hanuman was a monkey by birth but by His conduct, He showed that He was the lord of all monkeys including that greatest monkey without a tail, namely our mind! And Sri Sai too showed His total command over His mind. Let us remember Him and prostrate to Him and offer our egos at His feet so that we too may attain mastery over our minds. Sai Ram. There was in Shirdi, a very quaint and queer fellow, by name Nanavalli. He looked to Baba's work and affairs. He once approached Baba who was seated on His Gadi (seat) and asked Him to get up, as he wanted to occupy the same. Baba at once got up and left the seat, which he occupied. After sitting there awhile Nanavalli got up, and asked Baba to take His seat. Then Baba sat on the seat and Nanavalli fell at His feet, and then went away. Baba did not show the slightest displeasure in being dictated to and ousted. This Nanavalli loved Baba so much that he breathed his last, on the thirteenth day of Baba's taking Maha-Samadhi. Sai Ram. When Jawahar Ali proclaimed that Sai was his chela, Sai did not object and in fact set a worthy example to all of us by serving the false Guru in many ways and similarly He did not mind Nanavalli's apparent show of disrespect, which was actually a demonstration of Sai's detachment. Sai Ram. The Easiest Path - Hearing the stories of the Saints and Being in their Company Though Sai Baba acted outwardly like an ordinary man, His actions showed extraordinary intelligence and skill. Whatever He did, was done for the good of His devotees. He never prescribed any asan, regulation of breathing or any rites to His Bhaktas, nor did He blow any mantra into their ears. He told them to leave off all cleverness and always remember "Sai" "Sai". Sai Ram. Cleverness is an aspect of the intellectual part of the ego. And is a shackle for liberation, just as desire for sensual enjoyment. Sai Ram. "If you did that" He said, "all your shackles would be removed and you would be free". Sitting between five fires, sacrifices, chantings, eight-fold Yoga are possible for the Brahmins only. They are of no use to the other classes. Sai Ram. Here, Shri Hemadpant uses the word Brahmin in a very restrictive sense of the word as those who were performing all the rites prescribed for them, not to those who took birth in that caste. And Sai, the benevolent Master did not forsake those who could not perform the prescribed rites because of their Poorva Janma Sanskaras or Vasanas. Remembering Him is the key to liberation. When the mind is absorbed into the Universal Consciousness represented by Sai, the individual ego dissolves and liberation results. Sai Ram. The function of the mind is to think; it cannot remain for a minute without thinking. If you give it a Sense-object, it will think about it. If you give it to a Guru, it will think about Guru. You have heard most attentively the greatness, grandeur of Sai. This is the natural remembrance, worship and Kirtan of Sai. Hearing the stories of the Saints is not so difficult, as the other Sadhanas mentioned above. They (stories) remove all fear of this Samsar (worldly existence), and take you on to the spiritual path. So listen to these stories, meditate on them, and assimilate them. If this is done, not only the Brahmins, but also women and lower clases will get pure and holy. You may do or attend to your worldy duties, but give your mind to Sai and His stories, and then, He is sure to bless you. This is the easiest path, but why do not all take to it? The reason is that without God's grace, we do not get the desire to listen to the stories of Saints. With God's grace everything is smooth and easy. Hearing the stories of the Saints is, in a way, keeping their company. The importance of the company of Saints is very great. It removes our body-consciousness and egoism, destroys completely the chain of our birth and death, cuts asunder all the knots of the heart, and takes us to God, Who is pure consciousness. It certainly increases our non-attachment to sense-objects, and makes us quite indifferent to pleasures and pains, and leads us on the spiritual path. If you have no other Sadhana, such as uttering God's name, worship or devotion etc., but if you take refuge in them (Saints) whole-heartedly, they will carry you off safety across the ocean of worldly existence. It is for this reason that the saints manifest themselves in this world. Even sacred rivers such as the Ganges, Godavari, Krishna and Kaveri etc., which wash away the sins of the world, desire that the Saints should come to them, for a bath and purify them. Such is the grandeur of the Saints. It is on account of the store of merit in past births that we have attained the feet of Sai Baba. Sai Ram. The contact with Sants, and Sadgurus is never wasted. Just as a piece of iron brought into contact with a magnet does retain a small amount at least, Guru, does slowly but steadily brings the disciple close to Himself, may be over a few hundred births as given in a later chapter when Sai kindly explains Gita Sloka to Shri Nanasaheb Chandorkar. It is said that God's grace brings the disciple into contact with the Guru and Guru's grace helps the disciple to realize his own divinity. That is why Guru is worshipped as Brahma, Vishnu, Maheswara and as Para Brahma. Sai Ram. We conclude this chapter with meditation on Sai's Form. He, the beautiful and handsome Sai, standing on the edge of the Masjid and distributing Udi to each and every Bhakta, with a view of his welfare. He who thinks the world as naught and Who is ever engrossed in Supreme Bliss -- before Him -- we humbly prostrate ourselves. Sai Ram. With the grace of Sai, we have now completed the exploration, atleast for the time, of this great chapter of Sai Satcharitra. We too, offer our salutations to Sai and to Shri Hemadpant and Gunaji for giving us this nectar. Sai Ram.
__________________ With Sai's blessings, His servant Swamy

Thursday, August 26, 2010

Spiritual Gems from Sri Sai Satcharitra - Chapter 9

Shri Sai Satcharitra - Chapter 9
Effect of compliance and Non-compliance with Baba's Orders at the Time of Taking Leave - A few Instances - Mendicancy and Its Necessity - Devotees' (Tarkhad family's) Experiences - Baba fed sumptuously - How? At the end of the last chapter, it was barely stated that the Bhaktas, who obeyed Baba's orders at the time of taking leave, fared well and those, who disobeyed them, suffered many a mishap. This statement will be amplified and illustrated, with a few striking instances; and by other matters dealt with in this Chapter. Sai Ram. This statement needs a little clarification. It is not as if Sai wished misfortunes on those who disobeyed Him. It is just that He was able to look ahead and warn the devotees of the consequences of some actions and advised them to desist from that. He could have prevented them from taking up that action if He wished to do so. However, He chose not to exercise that power and allowed the individual to act freely and learn the Spiritual and Karmic lessons there from. Sai Ram. Characteristic of Shirdi - Pilgrimage One special peculiarity of Shirdi-pilgrimage was this, that none could leave Shirdi, without Baba's permission; and if he did, he invited untold sufferings, but if any one was asked to quit Shirdi, he could stay there no longer. Baba gave certain suggestions or hints, when Bhaktas went to bid good-bye and take leave. These suggestions had to be followed. If they were not followed or were departed from, accidents were sure to befall them, who acted contrary to Baba's directions. We give below a few instances. Sai Ram. This is in line with what is written above. Guru / God gives us the freedom of choice at the ego level since we are supposed to have the viveka, power of discrimination between good and bad, between right and wrong. One of the important dharmas of a disciple / chela is to surrender the ego at the feet of Guru and obey His directions implicitly. Pativrata Dharma is also like that and we have seen how Anasuya could change the Trinity into babies with the spiritual power gained through such dharma. Sri Guru Charitra has several stories extolling the greatness of a sishya (disciple) who treats Guru as God, nay even greater than Brahma, Vishnu or Siva. Guru Gita is also worth reading for spiritual sadhakas like us to become better disciples. Sai Ram. Tatya Kote Patil Tatya Kote was once going in a tanga to Kopargaon bazar. He came in haste to the Masjid, saluted Baba, and said that he would go to Kopargaon bazar. Baba said, "Don't make haste, stop a little, let go the bazar, don't go out of the village". Sai Ram. Pl. see the sequence of Baba's words. Since Tatya was in such a great hurry, He first told him "Don't make haste". HE then asked him to stop a little. Then He told him further to forget about the bazar. Finally He asked him not to go out of the village. This is similar to what Kabir's Guru Nipatiranjan told: "Do not be afraid; hold fast to the handle of knowledge of this mill, as I do, and do not wander far away from the same but turn inward to the Centre, and you are sure to be saved." Going away from the centre, Guru, knowledge of self, is not good. One can go anywhere if one has his Guru in his heart and remembers Him constantly. Sai Ram. On seeing his anxiety to go, Baba asked him to take Shama (Madhavrao Deshpande) at least with him. Not minding this direction, Tatya Kote immediately drove his tanga. Of the two horses one, which cost Rs.300/- was very active and restless. After passing Sawul well, it began to run rashly, got a sprain in its waist and fell down. Tatya was not much hurt, but was reminded of Mother Sai's direction. On another occasion while proceeding to Kolhar village, he disregarded Baba's direction, and drove in a tanga, which met with a similar accident. Sai Ram. Baba's above statement is very significant. When some devotee was insistent to do something, which Baba was advising against, Baba was offering Shama as protection. In Sri Sai Satcharitra, there is another incident where Baba asks another devotee to take Shama along with him. That man first declines but later takes Baba's advice and is saved. Similarly when Nanasaheb and Kakasaheb Dixit insist for Baba attending some ceremonies in their respective houses, Baba asks them to take Shama instead. It is thus clear that Baba gave Shama a special place in His Darbar. Tatya was young and rather impetuous it looks. And he had great love for Baba but also thought that he is against the rules and regulations that apply to other devotees. So, sometimes he took liberties. Baba did protect him but taught him an important lesson that a Chela, a devotee, a disciple has to follow Guru's directions totally. And in another story, we read Baba catching hold of Tatya's neck and forcibly removing his turban and throwing into fire. That story too gave me a similar message that the devotee sometimes takes some liberties (out of an unripe ego) but God protects the devotee.
On reading this story again today, Sai Sadguru gave another message. In a later chapter He gives His another great devotee Sri Nanasaheb Chandorkar a very cryptic message about holding the reins of one's senses and by Sadguru Sai's grace, Sri Nana got the message correctly and explains it to another devotee who overheard it and was curious to know what Baba meant (see Chapter 49, Story of Nanasaheb Chandorkar and Baba's message about purity of heart and control of sense organs). Most of the time, we are poor in controlling our senses and our chariots (bodies) meet many accidents! Sai Sadguru is teaching us the need to have proper control through such incidents and if we are indeed poor riders and have little or no control, we should hand over the reins to the expert Sarathi, the Guru, Who is Krishna, who became Parthasarathi (charioteer for His devotee, disciple Sri Arjuna) in the great war of Mahabharatha. Kurukshetra in fact represents a war between our base desires and our better sense and god fearing / obeying nature. God / Guru helps those who try to obey His directions and protects them. Arjuna represents the ego who is trying hard to win the war over the demonic / selfish desires inherent in each of us. Krishna is the Guru, who takes control of the reins and helps win the war. Similarly Sai is the Krishna, and helps us once we seek His help.
I could relate well to this insight, this real spiritual gem since my own health suffered and I found that I am indeed unfit to drive any vehicle (I was falling and while I was not hurt much, the message was clear). While I have stopped driving vehicles now and allow Him to transport me around through various forms of His, I am sorry to say that I am still not able to rein in my desires, which are like wild horses with a will of their own. Here too, I keep falling and keep getting hurt in my mind and ego but He keeps protecting me. I hope His grace will soon come down and will take over my mind and the senseless sensual horses too! He is called Hrishikesa because of this great quality only! Om Hrishikesaya Namah. Om Sri Sai Sadgurave Namah. Sai Ram.
European Gentleman One European gentleman of Bombay once came to Shirdi, with an introductory note from Nanasaheb Chandorkar, and with some object in view. He was comfortably accommodated in a tent. He wanted to kneel before Baba and kiss His hand. Therefore, he tried thrice to step into the Masjid, but Baba prevented him from doing so. He was asked to sit in the open courtyard below and take Baba's darshan from there. Not pleased with this reception he got, he wanted to leave Shirdi at once and came to bid good-bye. Baba asked him to go the next day and not to hurry. People also requested him to abide by Baba's direction. Not listening to all this, he left Shirdi in a tanga. The horses ran at first all right, but when Sawul well was passed, a bicycle came in front, seeing which the horses were frightened and ran fast. The tanga was turned topsy-turvy and the gentleman fell down and was dragged some distance. He was immediately released; but had to go and lie in Kopargaon hospital for the treatment of the injuries. Because of such experiences all people learnt the lesson, that those who disobeyed Baba's instruction met with accidents in one way or the other, and those who obeyed them were safe and happy. Sai Ram. Baba had His own reasons for doing so. And when He did not will it, no one could step into that Dwarakamai. A haji tried for several months to enter the Masjid but could not do so. Each fruit has to be ripe. I wanted to visit Shirdi for many years but Baba knew when the time is ripe. Similarly I wanted to visit Arunachala (Rituvannamalai) and have the darshan of Arunachala and Ramana Maharshi. I had to wait more than 10 years for that desire to be fulfilled and finally when my turn came, I could visit the sacred place in the company of two more noble souls and I got very good mystical experiences and blessings in that place. "He was asked to sit in the open court-yard below and take Baba's darshan from there. Not pleased with this reception he got, he wanted to leave Shirdi at once and came to bid good-bye." Thus showing that his ego was as yet not ripe to receive Baba's grace. We are reminded of another great devotee of Vithal, Sri Namadev, Who had to go through similar trials for ripening of his ego. God is always anxious that we should become one with Him by dissolving our egos in His love. Guru is God in flesh, blood and or Spirit. Baba mentioned many times that He could see a bit further into the future and thus was acting in the best interests of those souls that were given into His charge. But He didn't always interfere with their freedom of choice since the humans were endowed with the faculty of discrimination and thus could be expected to take due care. They also had to realize that their egoistic vision had definite limits unlike Baba's who was one with all. So, Baba did allow some freedom of action like a watchful mother allows the child to play but rushes to its rescue when it gets into trouble. Recollect the incident related in Chapter 8. After a few such incidents, the child does realize that its own limited knowledge is inadequate and accepts the directions of the Mother willingly. Sai Ram. Now to return to the question of mendicancy. A question may arise in the minds of some that if Baba was such a great personage - God in fact, why should He have recourse to the begging bowl, all His lifetime? This question may be considered and replied from two standpoints. (1) Who are the fit persons, who have a right to live by the begging-bowl? Our Shastras say that those persons, who, getting rid of, or becoming free from the three main Desires, viz. (1) for progeny, (2) for wealth, (3) for fame, accept Sannyas, are the fit persons to live by begging alms. They cannot make cooking arrangements and dine at home. The duty of feeding them rests on the shoulders of house-holders. Sai Baba was neither a house-holder nor Vanaprastha. He was a celibate sannyasi, i.e., sannyasi from boyhood. His firm conviction was that the universe was His home, He was the Lord Vasudeo - the Supporter of the universe and the Imperishable Brahman. So He had the full right to have recourse to the begging-bowl. (2) Now from the standpoint of (1) Pancha-soona - five sins and their atonement. We all know that in order to prepare food-stuffs and meals, the householders have to go through five actions or processes, viz. (1) Kandani-Pounding, (2) Peshani-Grinding, (3) Udakumbhi - Washing pots, (4) Marjani - Sweeping and cleaning, (5) Chulli-Lighting hearths. These processes involve destruction of a lot of small insects and creatures, and thus the householders incur a lot of sin. In order to atone for this sin, our Shastras prescribe five kinds of sacrifices, viz. (1) Brahma-Yajna - offerings to Brahman involving Vedadhyayan - the study of the Vedas. (2) Pitra-Yajna - offerings to the ancestors, 3) Deva-Yajna - offerings to the Gods, (4) Bhoota-Yajna-offerings to the beings, (5) Manushya-Atithi-Yajna-offerings to men or uninvited guests. If these sacrifices, enjoined by the Shastras are duly performed, the purification of their minds is effected and this helps them to get knowledge and self-realization. Baba, in going from house to house, reminded the inmates of their sacred duty, and fortunate were the people, who got the lesson at their homes from Baba. Sai Ram. Baba never differentiated between His and others. So, why should He feel diffident to beg? He was begging from Himself! We saw how Baba begged His food though He was having great powers at His command. The reasons for this were also given. Shri Hemadpant gives nice arguments in support of mendicancy. He tells us about the five sins that accrue to any person engaged in processing of food. He also mentions that these sins have to be atoned by performance of five yagnas or offerings daily. The last and most important of these five yagnas is the Atithi Yagna. In Sri Guru Charitra, Sumati got the darshan of Lord Dattatreya by performing the Atithi Yagna even before Pitru-Yagna was completed in the house. Baba, by His begging, taught us the importance of Atithi Yagna, offering to uninvited guests, especially those who come at mid-day which is the normal time for taking food. Atithi literally means without tithi, the lunar day. What it means is that feeding Atithi is to be done without inquiring into the day, time and the person's merits etc. God Himself is supposed to come in some form, not even necessarily human as we shall shortly see, and partake the food offered by us and bless us. Eating food that is not offered to God is considered a great sin in many households. So, in addition to offering of Naivedya to idols and portraits of Gods in our houses, we should offer food to Atithis and also to Fire God. We should in any case, leave a small portion of the food aside and then consume the rest. The portion, which is left, is discarded along with the leaf. It was a custom to invariably eat in banana and other biodegradable plant leaves, not stainless steel or silver plates. The vegetable leaf and the left over food was food to dogs and other animals outside. The need to share, to protect and preserve the environment was greatly stressed in our Shastras and culture, without learned scientific tomes being written and published in journals etc. Sai Ram. Now to return to the other more interesting subject. Lord Krishna has said in the Bhagawadgeeta (9-26) "Whosoever devoutly offers to me a leaf, a flower, or a fruit or water, of that pure-hearted man, I accept that pious offering." In the case of Sai Baba, if a devotee really longed to offer anything to Sai Baba, and if he afterwards forgot to offer the same, Baba reminded him, or his friend about the offering, and made him present it to Him, and then accepted it and blessed the devotee. A few instances are given below. Tarkhad Family (father and son) Mr. Ramachandra Atmaram alias Babasaheb Tarkhad, formerly a Prarthana-Samajist, was a staunch devotee of Sai Baba. His wife and son loved Baba equally or perhaps more. It was once proposed that Master Tarkhad should go with his mother to Shirdi and spend his May vacation there, but the son was unwilling to go, as he thought that in case he left his home at Bandra, the worship of Sai Baba in the house would not be properly attended to, as his father being a Prarthana Samajist, would not care to worship Sai Baba's enlarged portrait. However, on his father's giving an assurance on oath, that he would perform the worship exactly as the son was doing, the mother and the son left for Shirdi on one Friday night. Next day (Saturday) Mr. Tarkhad got up early, took his bath and before proceeding with the Puja, prostrated himself before the Shrine and said - "Baba, I am going to perform the Puja exactly as my son has been doing, but please let it not be a formal drill." After he performed the Puja, he offered a few pieces of lump-sugar as naivedya (offering), which were distributed at the time of the lunch. That evening and on Sunday, everything went on well. The following Monday was a working day and it also passed well. Mr. Tarkhad, who had never performed Puja like this in all his life, felt great confidence within himself that every thing was passing on quite satisfactorily according to the promise given to his son. On Tuesday, he performed the morning Puja as usual and left for his work. Coming home at noon, he found that there was no Prasad (sugar) to partake of, when the meal was served. He asked the servant - cook, who told him that there was no offering made that morning, and that he had completely forgotten then to perform that part of the Puja (offering naivedya). After hearing that he left his seat and prostrated himself before the Shrine, expressed his regret, at the same time chiding Baba for the want of guidance in making the whole affair a matter of mere drill. Then he wrote a letter to his son stating the facts and requested him to lay it before Baba's feet and ask His pardon for his neglect. This happened in Bandra at Tuesday noon. At about the same time, when the noon Arati was just about to commence in Shirdi, Baba said to Mrs. Tarkhad, "Mother, I had been to your house in Bandra, with a view to having something to eat. I found the door locked. I somehow got an entrance inside and found to My regret, that Bhau (Mr. Tarkhad) had left nothing for Me to eat. So I have returned from there without eating anything." The lady could not understand anything; but the son, who was close by, understood that there was something wrong with the Puja in Bandra and he, therefore, requested Baba to permit him to go home. Baba refused the permission, but allowed him to perform Puja there. Then, the son wrote a letter to his father, stating all that took place at Shirdi and implored his father not to neglect the Puja at home. Both these letters crossed each other and were delivered to the respective parties the next day. Is this not astonishing? Sai Ram. Baba always said that He Is within us. So, if any devotee sincerely wanted to offer something to Baba, as externally manifested in Shirdi, the same Baba seated in that devotee's heart ensured that the devotee's desire was fulfilled. When one thinks that one is doing, such incidents like Mr. Tarkhad forgetting to offer naivedya are bound to happen. Puja is done for the pleasure of the devotee. So Sraddha is needed. It should be done with heart and soul. Ego and Maya makes one forget that one is but an instrument in the hands of God. So, one's actions give either happiness or unhappiness. Mr. Tarkhad thought that he mastered Baba's puja and so allowed his attention to slip, and thus forgot to offer himself, which is represented by the Naivedya. The two letters crossed each other. Yes, it is astonishing if one forgets Baba's omniscience and omnipotence. If one remembers these aspects of Baba, there is no need to get astonished. Knowing our forgetfulness, Baba was showing such Leelas to make us remember. Sai Ram. Mrs. Tarkhad Let us now take up the case of Mrs. Tarkhad herself. She offered three things, viz. (1) Bharit (roasted brinjal egg plant mixed curds and spice). (2) Kacharya (circular pieces of brinjal fried in ghee), (3) Peda (sweetmeat ball). Let us see how Baba accepted them. Once Mr. Raghuvir Bhaskar Purandare of Bandra, a great devotee of Baba started for Shirdi with his family. Mrs Tarkhad went to Mrs. Purandare, and gave her two brinjals and requested her to prepare Bharit of one brinjal and Kacharya of the other, when she went to Shirdi and serve Baba with them. After reaching Shirdi, Mrs. Purandare went with her dish of Bharit to the Masjid when Baba was just about to start his meals. Baba found the Bharit very tasty. So He distributed it to all and said that He wanted Kacharya now. A word was sent to Radha Krishna-Mai, that Baba wanted Kacharya. She was in a fix, as that was no season of brinjals. How to get brinjals was the question? When an enquiry was made as to who brought the Bharit, it was found that Mrs. Purandare was also entrusted with the duty of serving Kacharya. Everybody then came to know the significance of Baba's enquiry regarding Kacharya, and was wonderstruck at Baba's all-pervasive knowledge. In December 1915 A.D., one Govind Balaram Mankar wanted to go to Shirdi to perfrom the obsequies of his father. Before he left, he came to see Mr. Tarkhad. Then Mrs. Tarkhad wanted to send something with him to Baba. She searched the whole house but found nothing, except a Peda, which had already been offered as naivedya. Mr. Mankar was in mourning. Still out of great devotion to Baba, she sent the Peda with him, hoping that Baba would accept and eat it. Govind went to Shirdi and saw Baba, but forgot to take the Peda with him. Baba simply waited. When again he went to Baba in the afternoon, he went empty-handed without the Peda. Baba could wait no longer and, therefore, asked him straight, "What did you bring for me?" "Nothing" was the reply. Baba asked him again. The same reply came forth again. Then Baba asked him the leading question, "Did not the mother (Mrs. Tarkhad) give some sweetmeat to you for me at the time of your starting?" The boy then remembered the whole thing. He felt abashed, asked Baba's pardon, ran to his lodging, brought the Peda and gave it to Baba. As soon as Baba got it in His hand. He put it into His mouth and gulped it down. Thus the devotion of Mrs. Tarkhad was recognized and accepted. "As men believe in me, so do I accept them" (Gita, 4-11) was proved in this case. Baba Fed Sumptuously, -- How? Once, Mrs. Tarkhad was staying in a certain house in Shirdi. At noon, meals were ready and dishes were being served, when a hungry dog turned up there and began to cry, Mrs. Tarkhad got up at once and threw a piece of bread, which the dog gulped with great relish. In the afternoon, when she went to the Masjid and sat at some distance, Sai Baba said to her, "Mother, you have fed me sumptuously up to my throat, My afflicted pranas (life-forces) have been satisfied. Always act like this, and this will stand you in good stead. Sitting in this Masjid I shall never, never speak untruth. Take pity on Me like this. First give bread to the hungry, and then eat yourself. Note this well." She could not at first understand the meaning of what Baba said. So she replied -- "Baba, how could I feed You? I am myself dependent on others and take my food from them on payment." Then Baba replied -- "Eating that lovely bread I am heartily contended and I am still belching. The dog which you saw before meals and to which you gave the piece of bread is, one with Me, so also other creatures (cats, pigs, flies, cows etc.) are one with Me. I am roaming in their forms. He, who sees Me in all these creatures is My beloved. So abandon the sense of duality and distinction, and serve Me, as you did today." Drinking these nectar-like words, she was moved, her eyes were filled with tears, her throat was choked and her joy knew no bounds. Sai Ram. This is another example of Baba's Sarvagnatva, omniscience. This indeed is a wonderful story. Baba showed practically that He is not limited to body, space and time. He showed practically that He is One with every one. There are some more examples spattered through out Satcharitra, like Sai appearing to Balaram Mankar at Mahendraghad in a physical form etc. Moral "See God in all beings" is the moral of this chapter. The Upanishads, the Geeta and the Bhagwat, all exhort us to perceive God or Divinity in all the creatures. By the instance given at the end of this Chapter and others too numerous to mention. Sai Baba has practically demonstrated to us how to put the Upanishadic teachings into practice. In this way Sai Baba stands as the best Exponent or Teacher of the Upanishadic doctrines. Sai Ram. Yes, this Moral is indeed the best gem from this chapter. The same concept is reinforced in Chapter 18; yes, again very significant since 18 adds up to 9, when Dasganu is taught the underlying concepts of Isa Upanishad. This indeed is a great chapter. Sai Ram.

Thursday, August 19, 2010

Spiritual Gems from Sri Sai Satcharitra - Chapter 8

Shri Sai Satcharitra - Chapter 8

Sai Ram. Sai devotees may skip the Spiritual Gems portion presented in red color italics and follow the main Satcharitra given in the normal blue font, especially if they are doing a Parayana. Sai Ram.

Importance of Human Birth - Sai Baba Begging Food - Bayajabai's Service - Sai Baba's Dormitory - His Affection for Khushalchand.

As hinted in the last Chapter, Hemadpant now explains at length, in his preliminary remarks, on the importance of human birth; and then proceeds to relate how Sai Baba begged His food, how Bayajabai served Him, how He slept in the Masjid with Tatya Kote Patil and Mhalsapati and how He loved Khushalchand of Rahata.


Sai Ram. We have completed (at least for the time being) the first day's parayan of Sai Satcharitra, when we delved into Chapter 7 and enjoyed the spiritual gems. Now, with a prayer to Sai to guide us and help us at every step, we take up the second day's parayana starting with Chapter 8.

The number 8 has great significance in numerology, the interesting science of numbers and their influence on us. And this chapter has very special significance to all Sai devotees (all seekers on the spiritual path are Sai devotees, since He is One with all Gods and Gurus!), whose lives are strongly influenced by number 8, which is ruled by Saturn, the great planet God who teaches humility and who teaches us that destiny is supreme and can't be over-ruled (He also teaches us a simple trick to overcome destiny! surrender to God/Guru).

Hemadpant (let us bow to him) discusses at length the importance of the human birth, Sai's begging for food, Bayajabai's brilliant service etc. Let us take up first things first.

The importance of human birth is stressed by Scriptures and Shri Hemadpant, contrary to his protestations is well read and thus brings out nicely the secret of the human birth, viz., the great purpose. And that is to get Salvation, Moksha, Mukti, Liberation, Enlightenment, call it by whatever name appeals to you. How to get it? What is that liberation? Liberation from the bondage of birth and death. To put the matter in a nutshell, souls get their births or transmigrations according to their deeds and intelligence (development of their minds).

The intelligence that Shri Hemadpant is talking of is not intelligence in worldly matters or bookish philosophy. The intelligence which he is talking of is the intelligence that automatically regulates our behavior at the thought level. Trikarana Suddhi. Cleanliness at three levels, manasaa (mental), vaachaa (speech level) and karmana (action level). And that cleanliness is possible only when Kama (sensual desire, desire for the fruit of one's action, the action-reward-reaction trap) is burnt off, washed off, uprooted etc. For that the steel crowbar of our ego needs to be heated in the Dhuni of True Knowledge (Brahma Jnana), quenched in the water of pure Bhakti (devotion), and hammered by the great Master so that a fine point which is very hard and tough, capable of digging deep into the psyche and removing the roots of desire is produced. Yes. The ego needs to be trained to uproot the desires produced by the same ego! Bhagawan Ramana Maharshi used the metaphor of a thorn being used to remove another thorn that has pierced our heel and is troubling us. 


And the kind Master has already shown that after uprooting, the tree and the roots must suffer total destruction by burning to ashes. The resulting Vibhuti, Udhi is pure Bliss. That is what Shri Hemadpant tried to convey in a cryptic remark: Ultimately when their merits and demerits both drop down (are got rid of) completely, they get their deliverance and become free. Free to serve the Lord without the need to be chained to the wheel of birth-and-death.

In Gita, Lord Krishna tells Arjuna almost towards the end: Let go of all Dharmas, and surrender to Me, I will take care of you. Dharma, right or wrong is the ego's reaction to a thought, which comes up due to desire. So, if being surrendered to the Lord destroys the ego, and if the only thought the ego entertains is the one: Lord, let thy will be done! Then where is punya (merit) and where is paapa (demerit)? How do the merits and demerits drop down completely? They are the shackles, which bind the man to the cycle of birth and death. Shackles need something concrete to tie down and when the ego is reduced to zero, the shackles automatically drop off.

Sai performs this miracle in one of the later chapters to redeem one of His devotees, as we shall see. When the balloon of the individual 'I' is pricked with the needle of Brahma Jnan, it collapses and the shackles then have nothing to hold on. When one stops struggling, the ropes or shackles stop biting into the flesh and when one is sufficiently emancipated, they drop off. Water or mud etc. stick to a surface, which is a little rough and not so clean. When the surface is super smooth and when it is absolutely clean, water and mud etc. can't stick. That is why Lotus is portrayed as the symbol for purity. While being in the middle of this pond of Samsara, the Lotus remains untainted and always looks towards her husband, the Sun God. Thus the ego, which is cleaned by understanding the real purpose of its existence, is untouched and untainted by the surroundings, and is always tuned to Pure Knowledge. Sai Ram.


Importance of Human Birth

In this wonderful universe, God has created billions (84 lacs according to Hindusastra calculation) of creatures or beings (including Gods, demigods, insects, beasts and men) inhabiting heaven, hell, earth, ocean, sky and other intermediate regions. Of these, those creatures or souls, whose merits preponderate, go to heaven and live there till they enjoy the fruits of their actions, and when this is done, they are cast down while those souls, whose sins or demerits preponderate, go down to hell, and suffer the consequences of their misdeeds for so long a time as they deserve. When their merits and demerits balance each other, they are born on earth as human beings, and are given a chance to work out their salvation. Ultimately when their merits and demerits both drop down (are got rid of) completely, they get their deliverance and become free. To put the matter in a nutshell, souls get their births or transmigrations according to their deeds and intelligence (development of their minds).

Special Value of the Human Body

As we all know, four things are common to all the creatures, viz. food, sleep, fear and sexual union. In the case of man, he is endowed with a special faculty, viz. knowledge, with the help of which he can attain God-vision, which is impossible in any other birth. It is for this reasons that Gods envy man's fortune and aspire to be born as men on earth, so as to get their final deliverance.


Sai Ram. The human body has been given with a great purpose. It doesn't last as long as that of the Gods. And it is not as short-lived as that of the insects etc. And the humans have been given the special faculty of standing and walking erect, so that they can see each other in their full beauty. And the sense of beauty, intelligence etc., all considered higher faculties are more or less exclusive to human beings. Thus the ability to appreciate beauty is a gift. By appreciating beauty and by learning the pleasure from appreciating and enjoying that beauty, man was freed from the cycles of nature, which protect the other animals. Thus human beings are the only species that are FREE to enjoy sex throughout the year without the restrictions of estrus (heat).

But freedom always comes with responsibility. Thus the very desire to enjoy that beauty and pleasure again and again is bondage. One may look at it as a curse, but one can by Sai's grace look at that too as a gift. Since, without bondage, there cannot be liberation. The realization that one has bound oneself through desire is itself a great step forward, since without that realization, there would be no effort to get oneself free. The desire for liberation is in fact, the ultimate desire.

Who is bound and who is liberated? Only the individual ego. The Higher Self, The real Atma who is one with Paramatma is always free. The individual ego only goes through the concepts of bondage and liberation. Can the individual ego free itself? It is like asking the prisoner to free himself. Of course not. The ego is set free by the Guru, who has the key to the prison cell, the key of knowledge, not worldly knowledge, but the knowledge of the Self, that knowledge which sets the ego free forever. Sai showed through His life, through His Leelas, through His devotion that it is possible for the ego to get fully merged in the Higher Self and be thus liberated.

Liberation or Mukti, Moksha is of many types. What that means is freedom from the birth-and-death cycle. Freedom to take birth or not to take. Freedom from the inexorable laws of Destiny, Karma. The law, which is inviolable for us, which says that we have to reap what we sow. The law which is only broken when we stop sowing further seeds of desires in our fertile soil of minds. By not reacting even in our minds. By realizing that the apparent sense of separation which causes the feeling of I, you, they etc., is an illusion, a trick of the ego. Sai Ram.


Some say, that there is nothing worse than the human body, which is full of filth, mucus, phlegm and dirt, and which is subject to decay, disease and death. This is no doubt true to a certain extent; but in spite of these drawbacks and defects, the special value of the human body is - that man has got the capacity to acquire knowledge: it is only due to the human knowledge that one can think of the perishable and transitory nature of the body itself, and of the world and get a disgust for the sense-enjoyments and can discriminate between the unreal and the real, and thus attain God-vision. So, if we reject or neglect the body because it is filthy, we lose the chance of God-vision, and if we fondle it, and run after sense - enjoyments, because it is precious, we go to hell. The proper course, therefore, for us to pursue is the following; that the body should neither be neglected nor fondled, but should be properly cared for, just as a traveler on horse-back takes care of his pony on the way till he reaches his destination and returns home. Thus the body should ever be used or engaged to attain God-vision or self-realization, which is the supreme end of life.

Sai Ram. Hemadpant rightly writes: If we condemn the human body and don't take care of it, it falls into decay and we don't reach the goal. And if we fondle it (because of the sense of beauty and the desire for enjoying that beauty) we go to hell, i.e. we go deeper in to the spiritual darkness of selfishness, self here meaning the individual ego, and the lower, baser nature, which is pleasure seeking, without the higher faculty of discrimination, without the sense of right or wrong.

Between these two errors, the first error is less severe. Sooner or later, we realize that we need the body to live and so will be forced to take adequate care of it. The second error is more dangerous and more difficult to overcome. Especially the desire for enjoyment of beauty in others. Kama. Desire for possessions. This is the ultimate bondage and can only be overcome by Guru Kripa. In a later Chapter, one of Sai's close intimate devotee, Shri Bapusaheb Jog asks Him, when he will get liberated. Sai's reply to Bapusaheb Jog is truly applicable to all of us. Sai Ram.


It is said that though God created various sorts of creatures he was not satisfied, for none of them was able to know and appreciate His work. So he had to create a special being - Man, and endow him with a special faculty, viz. Knowledge and when He saw that man was able to appreciate His Leela - marvelous work and intelligence. He was highly pleased and satisfied. (Vide, Bhagawat 11-9-28). So really it is good luck to get a human body, better luck to get birth in a Brahmin family, and best one, to get an opportunity of having recourse to Sai Baba's Feet and surrendering to Him.

Sai Ram. This is an echo of what was written in Viveka Chudamani, which is attributed to Sri Adi Shankara. By the way Viveka, means discrimination. And Viveka Chudamani means the Crest Jewel of Discrimination; discrimination of what is Real and what is Unreal. The Reality is that there is only One Supreme Self. The physical bodies, the variety of objects in this world, which appear to be real, are but images projected on a screen by the Self.

When the author (Shri Hemadpant) wrote that it is better luck to get birth in a Brahmin family, he had a deeper meaning to convey. He was not referring to the caste by birth, but to the way a person conducts himself. He who has interest in Brahma Jnan is a Brahmin. That is who is interested in spiritual knowledge, that helps one get rid of this birth-death cycle. The same result is assured in the Phala Shruti of Sri Vishnu Sahasranama Stotra.

Surrendering to Sai Baba's feet that is dissolving the ego into the supreme Self is the best means of realizing Brahma, which is one's true Self. Just as water drop realizes its identity with the ocean when it falls into it and just as a salt doll realizes its oneness with the salt of the ocean when it merges with the ocean. Sai Ram.


Man's Endeavour

Realizing how precious the human life is, and knowing that Death is certain and may snatch us at any time, we should be ever alert to achieve the object of our life, we should not make the least delay but make every possible haste to gain our object, just as a widower is most anxious to get himself married to a new bride, or just as a king leaves no stone unturned to seek his lost son. So with all earnestness and speed, we should strive to attain our end, i.e., self-realization. Casting aside sloth and laziness, warding off drowsiness, we should day and night meditate on the Self. If we fail to do this, we reduce ourselves to the level of beasts.


Sai Ram. Here, we find the two paths to Self-realization. One has already been described in the earlier paragraph, i.e. total surrender to Guru. Surrendering to Him is a very significant statement. He is not Sai in the physical body, but the Self, manifesting as that body for that period of time. Now the second path described is Self-enquiry, or 'meditate on the Self'. By the constant meditation on the Self, the same realization comes, as by surrender to self - namely that the individual ego that has no separate existence from the Self and the feeling of separation is an illusion developed by the ego over ages. Bhagwan Ramana Maharshi used to suggest the path of self inquiry to the seekers and for those not yet ready, He was suggesting surrender. Self inquiry may be swift or slow but true surrender is real swift and is irreversible! Sai Ram.

How to Proceed?

The most effective and speedy way to gain our object is to approach a worthy Saint or Sage - Sadguru, who has Himself, attained God-vision. What cannot be achieved by hearing religious lectures and study of religious works is easily obtained in the company of such worthy souls. Just as the sun alone gives light, which all the stars put together cannot do, so the Sad-Guru alone imparts spiritual wisdom which all the sacred books and sermons cannot infuse. His movements and simple talks give us 'silent' advice.


Sai Ram. The 'silent' advice is a reference to Dakshinamurthy, that form of Sri Siva, portrayed as eternal 16-year young Guru, Who clears all doubts of physically much elder Sages like Sanaka, Sanandana etc., not by speaking, but by making them transcend the mind. Since doubts are a part of mind, transcending the mind clears all doubts too. So, they withdraw from the senses and still the mind. In the stillness of the mind, real knowledge shines, just as the image of the Sun is clear when the water is unruffled by breeze. Almost all meditation techniques aim to still the mind only. And the Manasarovar yatra so arduously undertaken by all devout Hindus is a symbol of the need to still one's mind so that the Self can reflect itself in its full glory. Baba also had the unique ability of reading and controlling the minds of His devotees (many of them used to come with various doubts and questions but could never ask them unless He willed it!) Sai Ram. 

The virtues of forgiveness, calmness, disinterestedness, charity, benevolence, control of mind and body, egolessness etc. are observed by the disciples as they are being practiced in such pure and holy company. This enlightens their minds and lifts them up spiritually. Sai Baba was such a Sage or Sad-Guru. Though He acted as a Fakir (mendicant), He was always engrossed in the Self. He always loved all beings in which He saw God or Divinity. By pleasures He was not elated. He was not depressed by misfortunes. A king and a pauper were the same to Him.

Sai Ram. Shri Hemadpant describes the signs of a true Jnani, a Sthitha prajna (One with a steady understanding). Since the Jnani is free from the shackles of the ego, He is not affected by external events such as pleasures or misfortunes. He looks at every thing as God's Leela or Prasad and accepts all events as transient images on a screen. He remains in Sakshi bhava, witness mode. Sai Ram.

He, whose glance would turn a beggar into a king, used to beg His food from door to door in Shirdi, and let us now see how He did it.

Sai Ram. He had a very special purpose in begging His food in that small village. He used that simple act of begging to teach many devotees, valuable spiritual lessons. The above sentence establishes Sai's oneness with Lord Dattatreya and makes us recall the story in Sri Guru Charitra where Sri Guru (Sripada Vallabha) bestows a kingdom on a washerman! Sai Ram.

Baba Begging Food

Blessed are the people of Shirdi, in front of whose houses, Baba stood as a beggar and called out, "Oh Lassie (or Oh Maayee), give me a piece of bread" and spread out His hand to receive the same.


Sai Ram. Baba was showing the signs of a true Brahmachari, who is one who moves in and with Brahma. What is done now-a-days as a small ritual at the time of the Upanayana Samskara, that is the Ceremony which gives the Yagnopavita, sacred thread to the brahmachari, and which is considered as a necessary 'ritual' preceding marriage, has a very deep spiritual meaning. A true Brahma Jnani has no sense of thine or mine, so has no ego problem in begging food for preserving the body so that it can do its duty. Looking upon and addressing all women as Mothers, Sisters or daughters establishes Sai's true Brahmacharya, celibacy. Sai Ram.

In one hand He carried a Tumrel (tinpot) and in the other a zoli or choupadari, i.e., a rectangular piece of cloth. He daily visited certain houses and went from door to door. Liquid or semi-liquid things such as soup, vegetables, milk or butter-milk were received in the tin pot, while cooked rice, bread, and such solid things were taken in the zoli. Baba's tongue knew no taste, as He had acquired control over it. So how could He care for the taste of the different things collected together? Whatever things He got in His zoli and in the tin pot were mixed together and partaken by Baba to His heart's content. Whether particular things were tasty or otherwise was never noticed by Baba as if His tongue was devoid of the sense of taste altogether.

Sai Ram. Baba's tongue knew no taste, as He had acquired control over it. Taste, external beauty, and similar sensations, that is signals received by the five sensory organs have no doubt a place in the ordinary day-to-day affairs. But for a Brahma Jnani, who has transcended the mind, taste has no significance. So, all food was mixed up and eaten. Sai was also indicating that all individual dharmas, attributes merge into Brahman, Who is free of all attributes. When all Gunas merge, Saguna becomes Nirguna. Nirguna does not mean no attributes alone, it also means no specific attributes, just as white light has all the colors and is thus devoid of any specific color. Sai Ram. 

Baba begged till noon, but His begging was very irregular. Some days He went a few rounds, on other days up to twelve noon. The food thus collected was thrown in a kundi, i.e. earthen pot. Dog, cats and crows freely ate from it and Baba never drove them away. The woman who swept the floor of the Masjid took some 10 or 12 pieces of bread to her house, and nobody prevented her from doing so. How could, He, who even in dreams never warded off cats and dogs by harsh words and signs, refuse food to poor helpless people? Blessed indeed is the life of such a noble person!

Sai Ram. Again by His conduct, He showed that He is one with all animate and inanimate, sentient and insentient beings. Doing good acts consciously is different from doing it automatically as True Real Nature. That is why Shri Hemadpant says there, even in dreams never warded off, a very significant statement! In dreams, the hidden side of the mind comes to the forefront. So all negative emotions, which might have been suppressed in conscious state come up, since the control of the mind is relaxed in sleep and in dreams. So, Sai did not have a harsh word for anyone else even in dream, since Sai is one with everyone and there is no one else. Once that state is realized by the individual ego, it no longer exists separately and is no longer troubled by Maya, Illusion, and sense of separation. Sai Ram.

People in Shirdi took Him in the beginning for a mad Fakir. He was known in the village by this name.

Sai Ram. Sai was so liberal of mind and heart that He was One with all living and non-living beings. He was therefore, not minding cats and dogs from eating food from the same pot as He. Blessed indeed is the life of such a Noble Person. Indeed. But such behavior will be considered 'mad' by so called 'normal' society. People in Shirdi took Him in the beginning for a mad Fakir. He was known in the village by this name. And of course He did not bother.The great Yogi Sadasiva Brahmendra was also considered to be mad and when people went to His Guru and told him about Sadasiva's madness, the Guru exclaimed that he too wished to be so fortunate and be mad like his illustrious disciple! Yogi Vemana also was considered to be a mad man. Lord Dattatreya behaved like a man man many times to put off people who were not yet ready to get His blessings! Similarly Sai used to behave like a mad man because He did not care for what others thought of His behavior and also to put off some devotees whose time has not yet come! Sai Ram. 

How could one, who lived on alms by begging a few crumbs of bread, be revered and respected? But this Fakir was very liberal of heart and hand, disinterested and charitable. Though He looked fickle and restless from outside, He was firm and steady inside. His way was inscrutable. Still even in that small village, there were a few kind and blessed people who recognized and regarded Him as a Great Soul. One such instance is given below.

Sai Ram. To recognize the greatness of some one else, we need a minimum greatness ourselves. At another place, Shri Hemadpant writes that only a Saint can recognize another Saint. We may not be Saints, but we should have some merit (poorva janma punyam). Thus, a few kind and blessed people recognized Him. Here, kind also means type. Like a lion recognizes another lion. And yes, they were blessed to play their part in the drama set up by Sadguru Sai. For ordinary people, whose senses were covered by the veil of Maya, it is not possible to recognize the greatness of a Saint. The few souls who recognised Him were capable since they too were advanced and took birth to play their part in that wonderful drama, just like Vasudeva and Devaki, Nanda and Yasoda took birth to play their parts when Krishna decided to take birth in Brindavan. And King Dasaratha, Kausalya, Vasishtha and Viswamitra etc. took birth when Rama took birth in Ayodhya. Sai Ram.

Bayajabai's Brilliant Service

Tatya Kote's mother, Bayajabai, used to go to the woods every noon with a basket on her head containing bread and vegetables. She roamed in the jungles koss (about 3 miles) after koss, trampling over bushes and shrubs in search of the mad Fakir, and after hunting Him out, fell at His feet. The Fakir sat calm and motionless in meditation, while she placed a leaf before Him, spread the eatables, bread, vegetables etc. thereon and fed Him forcibly. Wonderful was her faith and service. Every day she roamed at noon in the jungles and forced Baba to partake lunch. Her service, Upasana or Penance, by whatever name we call it, was never forgotten by Baba till His Maha Samadhi. Remembering fully what service she rendered, Baba benefited her son magnificently. Both the son and the mother had great faith in the Fakir, Who was their God. Baba often said to them "Fakiri (Mendicacy) was the real Lordship as it was everlasting, and the so called Lordship (riches) was transient". After some years, Baba left off going into the woods, began to live in the village and take His food in the Masjid. From that time Bayajabai's troubles of roaming in the jungles ended.


Sai Ram. Bayajabai, a great soul, took care of Sai, when His fame was still not wide spread and when people were not coming to Him for miracles and worshipping Him. She could see through the external appearances and had a soul-to-soul communication with Him. Baba also responded to that soul-level communication of love. Bayajabai's son Tatya also was another great soul, who believed in Sai. It is apparent that these soul mates of Sai were with Him for many generations. Sai made references to some such long-lasting relationships elsewhere in Satcharitra. It is interesting to note that when Sri Bhagawan Ramana went to Arunachala and when He was still not famous, a few simple souls took care of His physical body. And another great soul, Seshadri Swamy also took care of Ramana. To see the greatness in another requires greatness, greatness arising out of humility, in us. Sai Ram.

Dormitory of Trio

Ever blessed are the Saints in whose heart Lord Vaasudeo (Vaasudev, Krishna, son of Vasudeva) dwells, and fortunate, indeed, are the devotees who get the benefit of the company of such Saints. Two such fortunate fellows, Tatya Kote Patil and Bhagat Mhalsapati, equally shared the company of Sai Baba. Baba also loved them both equally. These three persons slept in the Masjid with their heads towards the east, west and north and with their feet touching one another at the centre. Stretching their beds, they lay on them, chitchatting and gossiping about many things, till late at midnight. If any one of them showed any signs of sleep, others would wake him up. For instance, if Tatya began to snore, Baba at once got up and shook him from side to side and pressed his head. If it was Mhalsapati, He hugged him close, stroked his legs and kneaded his back. In this way for full 14 years, Tatya, leaving his parents at home, slept in the Masjid on account of his love for Baba. How happy and never to be forgotten were those days! How to measure that love and how to value the grace of Baba? After the passing away of his father, Tatya took charge of the household affairs and began to sleep at home.


Sai Ram. It is significant to note that Mhalsapati was the first to greet Sai with that name when the Fakir landed in Shirdi along with the marriage party of Chand Patil. And Tatya, along with his mother, Bayajabai, was among the few, who worshipped Sai as a holy man and fed His body. It is appropriate that Sai too took a special interest in the spiritual development of these two and so He chose a very special method, of sleeping with them in the Dwarakamai.

If any of them showed sings of sleep, others would wake him up - But we don't read an instance of Sai sleeping and Tatya or Bhagat waking Sai. He was always awake, especially spiritually. He alludes to this in another chapter when a discussion about the wooden plank comes up. But the same Bhagat Mhalsapati sat for three days with the body of Sri Sai, obviously without sleeping. So, Guru's grace can do any thing. The physical waking up by Sai of Tatya and Bhagat was just a symbolism of the spiritual awakening by Him of those whom He pulled close.

In this way, for a period of 14 years, Tatya, leaving his parents at home, slept in the Dwarakamai on account of his love for Baba - A real growing up period indeed. Which stood him in good stead for the rest of his life. Sai Ram.


Khushalchand of Rahata

Baba loved Ganpat Kote Patil of Shirdi. He equally loved Chandrabhan Seth Marwadi of Rahata. After the demise of the Seth, Baba loved his nephew Khushalchand equally or even perhaps more, and watched his welfare, day and night. Sometimes in a bullock cart, at other times in a tanga with intimate friends, Baba went to Rahata. People of that village came out, with band and music, and received Baba at the Ves or gate of the village and prostrated before Him. Then He was taken into the village with great pomp and ceremony. Khushalchand took Baba to his house, seated Him on a comfortable seat and gave Him a good lunch. Then they talked freely and merrily for some time, after which Baba returned to Shirdi, giving delight and blessing to all.

Shirdi is midway between and equidistant from Rahata on one side (south) and Nimgaon on the other (north). Baba never went beyond these places during His lifetime. He never saw any railway train nor traveled by it. Still, He knew exactly the timing of arrival and departure of all trains. Devotees who acted according to Baba's instructions (re : their departure)which were given by him at the time of taking His leave fared well, while those who disregarded them suffered many a mishap and accident. More about this and other matters will be told in the next Chapter.


Bow to Shri Sai-- Peace to be all

NOTE: An incident, given in the footnote at the end of this Chapter, showing Baba's love for Khusalchand how He asked one afternoon Kakasaheb Dixit to go to Rahata and fetch Khushalchand to Him, and at the same time appeared before Khushalchand in his noon-nap dream asking him to come to Shirdi, is not given here as it is described in the body of the book (Sai-Charita) later on (Chapter 30).


Sai Ram. Baba loved every one, but showed especially a little extra love to some people, who were His spiritual companions from many lives. Ganpat Kote Patil and Chandrabhan Seth Marwadi of Rahata, and his nephew Khushalchand were among such privileged few, who received Baba's love openly.

Shri Hemadpant introduces the all-pervading knowledge of Sai by giving a small incident as a footnote, which is dealt in more detail in a later chapter. And also paved the way for the stories of the next chapter, where Baba gave clear indications to His devotees about when to leave or when not to leave. Sai Ram.

Baba did not depend on the physical sight or the rational, logical, intellectual part of the mind. Since He was one with all, He knew what was going on everywhere. He gave many examples of such Oneness, which people took to be some special mystical powers. Sai Ram.