HOW IS ONE TO REACH GOD
Far too many human beings drift on in life aimlessly – without any goal. Even among the rest, the aim in life is neither very exalted nor seen till late in life in most cases. There are, however, the comparatively few, with a clear goal in life, Baba, when asked what one's goal is, said, "Rising above this" (i.e.,) the present brute level, at which humanity generally stands. "Reaching God" (Allah minar) is a clearer statement that Baba often made, in reference to Hindus and Moslems alike. How is one to reach God? That is the vital question which the serious-minded have always asked and are asking.
Some people describe the goal as moksha or freedom from bonds of samsara, i.e., recurring birth and death. Others again say that total avoidance of sorrow and attainment of permanent, undiluted and best from happiness or bliss is the goal. Are these different goals? They, no doubt, seem to be different. Those, however, who have actual experience, declare that they are the same. Samsara, i.e., rebirth into which one is forced by desire cannot but be deeply tinged with sorrow. Attainment of bliss implies that samsaric sorrow is overcome. The highest attainable bliss is termed Divine Bliss. Hence, `Reaching God', using the term God to denote sat-chit-ananda, covers all the above descriptions of human goal-Anando Brahmeti Vyajanat.
Sri Sai Baba's role in leading people to this (personal) God or (Impersonal) Absolute Bliss or sat-chit-ananda may be next examined. As already stated in a previous chapter (Guru Bhakti), the world of spirit, through which one must move to reach God, is anything but clear to the ordinary run of human beings. It is dark nisha to all, "sarva bhuthanam". With their clouded vision, men cannot pick their way through this "Night of the Spirit", without the help of a guide, who knows the way, i.e., a guru, which literally means "the annihilator of darkness." Baba declared that the Guru is the sadhana needed and the only sadhana necessary.
Of gurus, there are various sorts. Any one that teaches anything is a guru. He that teaches about God or Sat is a Sadguru. The Samartha Sadguru is he that has and uses supranormal powers or sidhis to make his devotees reach God. Again, there are jnanis, who know God and realise God but have the bliss of God to themselves – not caring toteach anything to any one. They are like those who see and enter into a walled up paradise, leaving helpless and ignorant crowds outside its walls to their fate. The ordinary guru is one that after scaling its walls announces to the outside crowd the existence of theparadise and then jumps in. The samartha, however, gets back; climbs down the ladder, mingles with the crowd and by repeated persuasion and help - not merely by information – takes the crowd up the ladder into the paradise to share its joy with him. Sri Sai Baba'spossession of vast siddis and use of such siddhis for this task have already been indicated. Let us now examine some of the peculiarities of his methods.
One peculiarity of Baba that strikes people first, and surprises them agreeably is that Baba does not ignore the present position or difficulty in which people flocking to him are placed. He welcomes people who go to him without any pretence of spiritual aims – frankly pressing their temporal requests. He always recognised that the physical body and its appurtenance are the foundation, attention to which must be first directed before any attempt can be made to erect on them a spiritual superstructure, which alone may be the aim of life. Baba's grant of relief was always a multiple gift. While relieving distress by the use of his "supernatural" powers, he roused the gratitude and love of the devotee while filling him with admiration and awe towards himself. The rudiments of the idea of God were either implanted or strengthened and the devotee was enabled to get a Guru-God, a bolthe chalthe dev for aiding his spiritual career. This was and is the greatest blessing most people can ever hope for. Once they start with love to such a Guru-God, all their temporal and spiritual problems are solved.
Baba's manner of promising these reliefs is another peculiarity of his. Not only are the promises very wide, embracing a large variety of benefits extending over an indefinite period, but they are also addresses to all persons, either in existence or to come intoexistence at any time that may care to avail themselves of them. That is why they have been published as Baba's Charters – far more useful than copper plate – grants and the Magna Carta issued by King John. "In the house of my devotees, there will be no lack of food or clothing." "Why should any fear when I am here?" "Cast all your burdens on me and I shall bear them." "Look to me and I will look to you." "When any devotee of mine is in peril, I stretch out (invisibly) four, four hands at a time and see that no harm befallsthe devotee." "If any one constantly thinks of me, I am his slave and will give my neck to save him" or " He merges in Me." Such instances as these will be obvious lies or idle boasts in the mouth of any ordinary person. They involve the avowal of power over spirits, and other objects, animate or inanimate, extending over decades, if not centuries of time (pre-natal and postmortem) and over providences, countries and continents. They also manifest a love and concern for the devotees, thousands of times wider and keener than a mother's love and concern for her own babies. Baba's assurance to a Bombay boy that he will be born again and again to look after the boy and take him to moksha, and his assurance to a Judge, "He will be with him, inside him and outside him" are examples of the most precious promises, he made to his devotees. "I will take my Kaka (i.e., H.S. Dixit) in vimana, (i.e., to Vaikunta)" is another glorious instance. None but a satpurusha can make and perform such promises. How Baba kept up these promises, is known to devotees. Facts within their knowledge indicate that he has performed a part of these promises – such part as can be discovered by them in the years they have already lived – and their further fulfillment may naturally be confidently expected.
Far too many human beings drift on in life aimlessly – without any goal. Even among the rest, the aim in life is neither very exalted nor seen till late in life in most cases. There are, however, the comparatively few, with a clear goal in life, Baba, when asked what one's goal is, said, "Rising above this" (i.e.,) the present brute level, at which humanity generally stands. "Reaching God" (Allah minar) is a clearer statement that Baba often made, in reference to Hindus and Moslems alike. How is one to reach God? That is the vital question which the serious-minded have always asked and are asking.
Some people describe the goal as moksha or freedom from bonds of samsara, i.e., recurring birth and death. Others again say that total avoidance of sorrow and attainment of permanent, undiluted and best from happiness or bliss is the goal. Are these different goals? They, no doubt, seem to be different. Those, however, who have actual experience, declare that they are the same. Samsara, i.e., rebirth into which one is forced by desire cannot but be deeply tinged with sorrow. Attainment of bliss implies that samsaric sorrow is overcome. The highest attainable bliss is termed Divine Bliss. Hence, `Reaching God', using the term God to denote sat-chit-ananda, covers all the above descriptions of human goal-Anando Brahmeti Vyajanat.
Sri Sai Baba's role in leading people to this (personal) God or (Impersonal) Absolute Bliss or sat-chit-ananda may be next examined. As already stated in a previous chapter (Guru Bhakti), the world of spirit, through which one must move to reach God, is anything but clear to the ordinary run of human beings. It is dark nisha to all, "sarva bhuthanam". With their clouded vision, men cannot pick their way through this "Night of the Spirit", without the help of a guide, who knows the way, i.e., a guru, which literally means "the annihilator of darkness." Baba declared that the Guru is the sadhana needed and the only sadhana necessary.
Of gurus, there are various sorts. Any one that teaches anything is a guru. He that teaches about God or Sat is a Sadguru. The Samartha Sadguru is he that has and uses supranormal powers or sidhis to make his devotees reach God. Again, there are jnanis, who know God and realise God but have the bliss of God to themselves – not caring toteach anything to any one. They are like those who see and enter into a walled up paradise, leaving helpless and ignorant crowds outside its walls to their fate. The ordinary guru is one that after scaling its walls announces to the outside crowd the existence of theparadise and then jumps in. The samartha, however, gets back; climbs down the ladder, mingles with the crowd and by repeated persuasion and help - not merely by information – takes the crowd up the ladder into the paradise to share its joy with him. Sri Sai Baba'spossession of vast siddis and use of such siddhis for this task have already been indicated. Let us now examine some of the peculiarities of his methods.
One peculiarity of Baba that strikes people first, and surprises them agreeably is that Baba does not ignore the present position or difficulty in which people flocking to him are placed. He welcomes people who go to him without any pretence of spiritual aims – frankly pressing their temporal requests. He always recognised that the physical body and its appurtenance are the foundation, attention to which must be first directed before any attempt can be made to erect on them a spiritual superstructure, which alone may be the aim of life. Baba's grant of relief was always a multiple gift. While relieving distress by the use of his "supernatural" powers, he roused the gratitude and love of the devotee while filling him with admiration and awe towards himself. The rudiments of the idea of God were either implanted or strengthened and the devotee was enabled to get a Guru-God, a bolthe chalthe dev for aiding his spiritual career. This was and is the greatest blessing most people can ever hope for. Once they start with love to such a Guru-God, all their temporal and spiritual problems are solved.
Baba's manner of promising these reliefs is another peculiarity of his. Not only are the promises very wide, embracing a large variety of benefits extending over an indefinite period, but they are also addresses to all persons, either in existence or to come intoexistence at any time that may care to avail themselves of them. That is why they have been published as Baba's Charters – far more useful than copper plate – grants and the Magna Carta issued by King John. "In the house of my devotees, there will be no lack of food or clothing." "Why should any fear when I am here?" "Cast all your burdens on me and I shall bear them." "Look to me and I will look to you." "When any devotee of mine is in peril, I stretch out (invisibly) four, four hands at a time and see that no harm befallsthe devotee." "If any one constantly thinks of me, I am his slave and will give my neck to save him" or " He merges in Me." Such instances as these will be obvious lies or idle boasts in the mouth of any ordinary person. They involve the avowal of power over spirits, and other objects, animate or inanimate, extending over decades, if not centuries of time (pre-natal and postmortem) and over providences, countries and continents. They also manifest a love and concern for the devotees, thousands of times wider and keener than a mother's love and concern for her own babies. Baba's assurance to a Bombay boy that he will be born again and again to look after the boy and take him to moksha, and his assurance to a Judge, "He will be with him, inside him and outside him" are examples of the most precious promises, he made to his devotees. "I will take my Kaka (i.e., H.S. Dixit) in vimana, (i.e., to Vaikunta)" is another glorious instance. None but a satpurusha can make and perform such promises. How Baba kept up these promises, is known to devotees. Facts within their knowledge indicate that he has performed a part of these promises – such part as can be discovered by them in the years they have already lived – and their further fulfillment may naturally be confidently expected.
(By HH Sri Sri B V Narasimha Swamiji)
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