BABA AND HUMOUR (2)
On one occasion, when Shama was bitten by a serpent, he was advised to go to the Bairoba temple to which people usually resorted to when bitten by cobras. But he said that his temple was Baba's place, and he ran up to Baba. Baba had wonderful powers of curing cobra bite and other poisons. But when Shama came and climbed up the steps of the Dwarakamayee, Baba said, `Do not get up, Brahmin Get back. Descend.' Hatmage, Hatmage. Shama was shocked. Here was his hope in Baba, and Baba was asking him not to get up but to get down. Baba enjoyed his confusion for a moment and then asked him to get up. Baba said, `Come up. The fakir is kind. You will be cured'. He then told people to take Shama home and see that he did not go to sleep, but was kept awake for 24 hours till the poison should be completely absorbed in or expelled from the system. The humour in Baba's words was in the fact of the words. Do not get up Brahmin, which appeared to be addressed to the Brahmin Shama, when Brahmin was used in vocative case. But that word was used by Baba in the accusative case. The words addressed were not to the Brahmin but to the cobra poison, and the cobra poison was directed by the command of Baba not to go up the Brahmin, that is, go up Shama's body. Get down, Get down, wereaddressed similarly to the poison and not the Brahmin. So, the poison had to get down his body and get away.
This siddhi is referred to in the Srimad Bhagavata in the verse, Yata Sankalpa Samsiddhih, and in the Upanishadic phrase, Satyavak Satyasankalpa as the attributes of divinity and denote the fact thatwords or ideas expressed by a person in the divine state, in which Baba was, would have immediate effect and so the poison did no further injury to Shama's body. But while such a potent mantra wasbeing uttered by Baba, which is a divine characteristic, there was also human characteristic of humour combined with it. This was peculiar to Baba.
On one occasion, when Shama was bitten by a serpent, he was advised to go to the Bairoba temple to which people usually resorted to when bitten by cobras. But he said that his temple was Baba's place, and he ran up to Baba. Baba had wonderful powers of curing cobra bite and other poisons. But when Shama came and climbed up the steps of the Dwarakamayee, Baba said, `Do not get up, Brahmin Get back. Descend.' Hatmage, Hatmage. Shama was shocked. Here was his hope in Baba, and Baba was asking him not to get up but to get down. Baba enjoyed his confusion for a moment and then asked him to get up. Baba said, `Come up. The fakir is kind. You will be cured'. He then told people to take Shama home and see that he did not go to sleep, but was kept awake for 24 hours till the poison should be completely absorbed in or expelled from the system. The humour in Baba's words was in the fact of the words. Do not get up Brahmin, which appeared to be addressed to the Brahmin Shama, when Brahmin was used in vocative case. But that word was used by Baba in the accusative case. The words addressed were not to the Brahmin but to the cobra poison, and the cobra poison was directed by the command of Baba not to go up the Brahmin, that is, go up Shama's body. Get down, Get down, wereaddressed similarly to the poison and not the Brahmin. So, the poison had to get down his body and get away.
This siddhi is referred to in the Srimad Bhagavata in the verse, Yata Sankalpa Samsiddhih, and in the Upanishadic phrase, Satyavak Satyasankalpa as the attributes of divinity and denote the fact thatwords or ideas expressed by a person in the divine state, in which Baba was, would have immediate effect and so the poison did no further injury to Shama's body. But while such a potent mantra wasbeing uttered by Baba, which is a divine characteristic, there was also human characteristic of humour combined with it. This was peculiar to Baba.
(Courtesy: HH Pujyasri B. V. Narasimha Swamiji)
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