NO PAIN NO SIGN

NO PAIN NO SIGN

 

"All our feelings of pain and pleasure depend upon the attitude of our mind." – Sri Sai Satcharitra, Ch. XX.

 

For the love of the Buddha, a nobleman's son became a bhikkhu. He renounced his wealth and comfort and accepted the hardships of a mendicant's life. He slept on the bare earth: he ate what he got by way of alms. He was happy.

 

One day, he got an attack of rheumatic pain. At first, he treated it with indifference. Days passed by: the pain persisted. He could not walk with ease: at times, he could not meditate properly. He felt miserable. Gone was the joy of life. However hard he tried, he could not recapture his lost peace. His mind became sluggish: he felt nerve tired and weary.

One day, as he was out begging alms, he found a little girl playing with her friends. She was a cripple: she had but one leg and hobbled on crutches. She was happy. She shouted and laughed and made merry with other children.

 

Seeing her, the bhikkhu felt ashamed of himself. "This little girl who has only one leg is bright and happy," he said to himself, "and I, a disciple of the Buddha, despair because of a little pain!" He returned as a new man. The pain no longer trouble him. He was free!

 

To Achieve Life’s Objective - Follow what you have studied

To Achieve Life's Objective - Follow what you have studied

 

 

"I, you, God, truth, in the same way Maruti, Vittoba of Pandarpur, Mahalsapati, Kashinath, Adkar, Sathe, Haripant, Kaka, Thatya, Ganesh Bere, Venu, Balachandra- all are God's forms. That is why we should not hate anyone. God lives in all beings. Do not forget this. The feeling of universal love will spring in the heart on its own. Once that feeling prevails in the heart one can achieve everything. Till such time one should try to keep his mind steady under control".

 

"As the fly revolves around the fire and goes away; so does the mind go everywhere but runs away on seeking Brahman. Unless we concentrate the mind on Brahman we cannot escape the cycle of births and deaths. Narayana, we must first escape from all this. We can have no better opportunity to do this than this birth in human form. This birth as a human presents us with an invaluable chance. The worship of God with form (murti puja) has been started to help us concentrate the mind."

 

"One should worship the statue or representation of God with the firm feeling that God is residing in it. By doing worship of the murti with devotion and faith one achieves concentration of the mind. Without concentration, the mind does not get stilled. So one should do worship, study spiritual texts, remember what one has studied and meditation. One should try to follow what one has studied or one has heard from the saints. Spiritual learning is the foremost of all learning. As the five-headed Shiva is the foremost in knowledge, as the Meru mountain, is the foremost among the mountains, in the same way liberation (mukti) comes by itself to one who has realized his self. The almighty God will become his servitor. The steps leading to the realization of self are most difficult. However, this is the easiest way to achieve Moksha. Let me explain this in even more detail. You, Maruti, Haripant, Bere, Kaka, Thatya and the others are all following this path. Surrender whole heartedly to God keeping in mind what I have told you and Nimonkar earlier. Visit and have the darshan of mahatmas frequently. One should follow the moral way of life punctiliously and do only those actions which brings merit. By such conduct your heart will be pure at the end of your time. Do not be deluded at your end by increasing your love or being infatuated by any person or object. Call upon God with a mind stilled in concentration.

 

Meditate upon your Ista. By such meditation, you will achieve samipya mukti at the end. Recently a lady called Bannu had left her body and achieved this state in Bodhegaon. In the same way Adkar and Venu will also achieve mukti". Baba concluded his discourse and kept his right hand on Chandorkar's head in benediction. Chandorkar was overcome with happiness. He prostrated and with his hands folded in reverence said, "Baba, Oh siddha of siddhas! Mountain of mercy! Thou art the father and mother and everything to me. Oh manifestation of the perfect eternal Brahman! Oh the receptacle of all auspiciousness in this world! Oh thou most munificent one! Oh thou who would enable us to cross this dangerous ocean of worldliness! Thou hast taught me the divine knowledge and hast taken me, an ignoramus, forward towards salvation! May your kind grace fall on us thus forever." Baba said firmly, "I will never let my devotee fall from grace. You need have no doubt about this. This is my promise. May the all merciful Allah-i-llahi bless you".

 

Dear listeners! The devotees prostrated at Baba's feet in devotion remembering Baba's infinite greatness in their minds. Their devotion is so great that we are not even equal to the dust of the dust of their feet. Baba is the mother and father of us orphans. He has incarnated in this world with the mission of leading us forward towards salvation. Baba and his devotees met today in that Maharaj's royal court. Baba has cooked with his own hands the delicious dishes of devotion, knowledge and dispassion to serve to his devotees. Let us all partake freely of that meal. Eat to your heart's content taking what you will. Enough, for now. Let us repair to that great saint - Sri Sai Baba. Let us wait like dogs at his door sill for the crumbs of knowledge from his table. We would achieve salvation if we can get even a single crumb from him. Our life would not have been spent in vain. Come, we may not get such a chance again. The merit of a thousand yajnas is obtainable here.

 

May all those who reverently read this chapter; or those who listen to it with concentration even once; achieve salvation. The history of that great saint Sri Sai Baba given in the three chapters of 'Bhakta leelamrit' is like the three holy rivers Ganga, Yamuna, and Saraswati.  Come, gain the merit of bathing in the holy confluence of the three rivers by immersing yourself in the holy teaching of Baba given in these three chapters. May all weal be to you.

 

This is the end of 33rd chapter of 'Bhakta Leelamrit' written by Das Ganu Maharaj.

 

(SRI SAIGURUCHARITRA - by devotee Ganpatrao Dattatreya Sahasra-buddhebetter known as Das Ganu Maharaj)

Experiences of the Tarkhad Family with Shirdi Sai Baba 09 of 21 - Resurrection of a dead body

Experiences of the Tarkhad Family with Shirdi Sai Baba  09 of 21 - Resurrection of a dead body

Author: Virendra Jyotindra Tarkhad

 

Resurrection of a dead body

I am very certain that many of Sai Baba's devotees must have come across such spiritual experiences and as a result Baba's name & fame spread all over the continents. I came across one Ms. Bhakuni who was attached to Shri Sai Mandir at Chattarpur near New Delhi. She was doing her Ph D in literature and the subject she had selected was Sai Baba. She has done a lot of research work on Baba. Their trust is publishing a quarterly magazine in Hindi and it is quite educative. Of course during Baba's lifetime his message was spread over Mumbai and Maharashtra by mainly none other than Dasganu Maharaj. Baba used to address him as "Ganya". Dasganu Maharaj used to perform "Kirtans" through which he used to impress upon people the Leela's of Baba and also used to spread his message to the masses.

Once during Dasganu's stay in Shirdi he was called upon to give a performance in a village near Shirdi. Dasganu Maharaj used to keep Baba's Photo on a stool and used to garland the same before he began his Kirtan. Of course when conducted near Shirdi he used to take Baba's Blessings before proceeding. One afternoon he came to Dwarkamai and informed Baba that in the evening he would proceed to perform the Kirtan in a nearby village and hence he needed Baba's blessings. Baba told him that he was free to go but requested him to take Bhau (my father) along with him.

Dasganu said that he had no objection in taking along my father but he would not like to deprive him of his ritual of lighting lamps in Dwakamai in the evening. Hearing this Baba said that he need not worry about Dwakamai Lamps as somebody else would attend to that task, but insisted that Dasganu should take Bhau along with him. Both Dasganu and my father (who was present there) understood that this was Baba's order. Then as per the agreed time they left in the evening for that village, which was around 7 to 8 km away. In those days there was no transportation facility like today so they had to go by walking. By the time they reached the village the sun had already set they unfolded the mats on the ground, kept the stool with Baba's photograph on it and garlanded the same. They lighted the Petromax lamps & hung at Four Comers. Villagers had gathered and Dasganu Maharaj began his Kirtan. After about an hour when night had already set in they encountered trouble.

Around 7 to 8 people who were very dark complexioned possible from Bhil tribe came over there. They were carrying a dead body over their shoulders and were on the way to cemetery to perform the last rights. Their leader straight came to Dasganu Maharaj and threatened him. He inquired about the photograph on the stool. Dasganu explained politely stating that the photograph is of Sai Baba: who was stationed at Shirdi and he worshiped him as his Guru as well as his Deity. He went on to state that Sai Baba gave medicines to poor people and relieves them from their agony. He was performing the Kirtan, which would bring happiness to the villagers. Then that Bhil leader told his people to keep the bier down and he addressed Dasganu stating that if his Deity is mighty, then it should be possible for the Deity to bring back life into that dead body. He challenged him to do so otherwise he would kill him and his troupe. Dasganu was very scared and he approached my father seeking for his advice.

My father had realized that this could be probably Baba's creation and they should plead to him only and invoke his mercy to come to their rescue. He suggested to Dasganu to perform his famous Kirtan "SAI RAHAM NAZAR KARNA BACHHON KA PALAN KARANA" and leave it to Sai to decide the rest. Then Dasganu began his popular Kirtan and he got so much engrossed in it that my father had never seen him in that state ever before. He was literally dancing and all the villagers were positively responding to him. My father was rather keeping a watch on that dead body. About an hour must have passed and something unprecedented happened. The life had returned to the dead body. It broke open all the strings tied around him and sat on the bier and started clapping and joined the Kirtan along with the rest. My father was overjoyed to see that He got up from his place and went to Dasganu who was no more himself because he was in a trance. My father caught him with his both hands and told him to stop the Kirtan. Baba had saved them from fear of loosing their own lives. The Kirtan stopped. Those Bhils got up. They helped that dead body (which was no more dead then) to stand on his own feet. They told him to bow to Dasganu and then made all detailed inquiry about Baba and promised to visit Shirdi for his Darshan.

Next day when Dasganu and my father went to Dwarkamai Baba said, Hey Ganya, good that my Bhau was there with you yesterday, otherwise who would have saved you from the wrath of the Bhils?" and hearing this both of them told Baba that it was all his creation and they are totally dependant on him in situations like that and he should continue to shower his mercy and blessings upon them.

Dear readers here you may have all kinds of doubts. I can only plead you to please believe this. What is important is Baba knew in advance what is going to happen during the Kirtan or may be it was all his creation to imbibe confidence in Dasganu. Baba knows best how to pull people towards him and this will continue to happen. We must keep our strong faith in him.

 

Shri Sai Satcharitra Parayana – Chapter – 32 Assigned for February 29, 2016

Shri Sai Satcharitra Parayana –

Chapter – 32 Assigned for February 29, 2016

In Quest of Guru and God – Fasting Disapproved.

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Chapter XXXII

In Quest of Guru and God – Fasting Disapproved.

In this Chapter Hemadpant describes two things:- (1) How Baba met His Guru in the woods, and through him God; and (2) How Baba made one Mrs. Ghokhale, who had made up her mind to fast for three days, eat Puran-Polis.

Preliminary

In the beginning, Hemadpant describes the samsara (visible world) by the allegory of Ashvattha (Banyan) tree which has, in the phraseology of the Geeta, roots above and branches below. Its branches are spread downwards and upwards and are nourished by the gunas (qualities), and its sprouts are the objects of the senses. Its roots, leading to actions, are extended downwards to this world of men. Its form cannot be known in this world, nor its end, its beginning nor its support. Cutting this Ashvattha tree of strong roots with the sharp weapon of non-attachment, one should seek the path beyond, treading which there is no return.

For traversing this path, the help of a good guide (Guru) is absolutely necessary. However learned a man may be, or however deep his study of Vedas and Vedangas (sacred literature) may be, he cannot go to his destination safely. If the guide be there to help him and show him the right way, he would avoid the pitfalls and the wild beasts on the journey, and everything will be smooth-sailing.

Baba's experience in this matter, the story which He gave out Himself, is really wonderful, which, when attended to, will give you faith, devotion and salvation.

The Quest

Once four of us were studying religious scriptures and other books and, being thus enlightened, we began to discuss the nature of the Brahman. One of us said that we should raise the self by the Self and not depend on others. To this the second replied that he who controls his mind is blessed; we should be free from thoughts and ideas and there is nothing in the world without us. The third said that the world (phenomenon) is always changing, the formless is eternal; so we should discriminate between the Unreal and the Real. And the fourth (Baba Himself) urged that bookish knowledge is worthless and added, "Let us do our prescribed duty and surrender our body, mind and five pranas (life) to the Guru's feet. Guru is God, all pervading. To get this conviction, strong unbounded faith is necessary."

Discussing in this wise, we four learned men began to ramble through the woods in the quest of God. The three wanted to make the quest with their free and unaided intellect. On the way a Vanjari (a man who trades in certain things, such as grain etc. by carrying them on bullock) met us and asked us, "It is hot now, where and how far are you going?". "To search the woods", we replied. He enquired, "On what quest are you bound?" We gave him an ambiguous and evasive reply. Seeing us rambling aimlessly, he was moved and said, "Without knowing the woods fully, you should not wander at random. If you want to walk through forests and jungles, you should take a guide with you. Why do you exert youselves unnecessarily at this sultry noon-time? You may not give out to me your secret quest; still you can sit down, eat bread, drink water, take rest and then go. Be always patient at heart." Though he spoke so tenderly, we discarded his request and marched on. We thought that we were self-contained men and needed nobody's help. The woods were vast and trackless, the trees therein grew so close and tall, that the sun's rays could not penetrate through them; so we lost our way and wandered here and there for a long time. Ultimately through sheer good luck, we came back to the place from were we started. The Vanjari met us again and said, "Relying on your own cleverness you missed your way; a guide is always necessary to show us the right way in small or great matters; and no quest can be successfully carried out on an empty stomach. Unless God wills it, no one meets us on the way. Do not discard offers of food; served dish should not be thrust away. Offers of bread and food should be regarded as auspicious signs of success." Saying this he again offered us food and asked us to be calm and patient. Again we did not like this good hospitality and discarded his offer and went away. Without doing any quest and without taking any food, the three began to move out. So obstinate were they. I was hungry and thirsty and I was moved with the Vanjari's extraordinary love; we thought ourselves very learned but were quite strangers to pity and kindness. The Vanjari was a quite illiterate and unqualified fellow and belonged to a low caste. Still he had love in his heart and asked us to eat the bread. In this way he who loves others disinterestedly is really enlightened and I thought acceptance of his hospitality was the best beginning of getting knowledge. So very respectfully I accepted the loaf of bread offered, ate it and drank water.

Then to! The Guru at once came and stood before us, "What was the dispute about?" He asked and I told him everything that had happened. Then he said, "Would you like to come with me? I will show you what you want; but he alone, who believes in what I say, will be successful." The others did not agree to what he said and left him; but I bowed to him reverently and accepted his dictum. Then he took me to a well, tied my feet with a rope and hung me – head downwards and feet up – from a tree near the well. I was suspended three feet above the water, which I could not reach with My hands, nor which could go into my mouth. Suspending me in this manner he went away, no one knew where. After 10 or 12 ghatakas (4 or 5 hours) he returned and taking me out quickly asked me how I fared. "In Bliss supreme, I was. How can a fool like me describe the joy I experienced?" I replied. On hearing my answer the Guru was much pleased with me, drew me near him and stroking my body with his hand kept me with him. He took care of me as tenderly as a mother-bird does of her young ones. He put me into his school; how beautiful it was! There I forgot my parents, all my attachment was snapped and I was liberated easily. I thought that I should embrace his neck and remain staring at him always. If his image were not fixed in my pupils, I would like better to be blind. Such was the school! No one, who entered it once, could return empty-handed. My Guru became my all-in-all, my home and property, mother and father, everything. All my senses left their places and concentrated themselves in my eyes, and my sight was centred on him. Thus was my Guru, the sole object of my meditation and I was conscious of none else. While meditating on him my mind and intellect were stunned and I had thus to keep quiet and bow to him in silence.

There are other schools where you see an altogether different spectacle. The disciples go there to seek knowledge and spend their money, time and labour; but ultimately they have to repent. The Guru there boasts of his secret knowledge and his straight-forwardness. He makes a show of his sacredness and holiness, but he is not tender at heart. He speaks a lot and sings his own glory; but his own words do not touch the disciples' hearts and they are not convinced. So far as Self-realization is concerned, he has none. How can such schools be of any use to the disciples and how can they be benefited? The master (Guru) mentioned above was of different type. By his grace, realization flashed upon me of itself, without effort or study. I had not to seek anything, but everything became clear to me as broad day-light. The Guru alone knows how the topsy-turvy Suspension, 'with head down and feet up' can give happiness!

Among the four, one was a Karmatha (Ritualistic) who only knew how to observe, and abstain from, certain rites; the second was a Jnani, who was puffed up with pride of knowledge and the third was a Bhakta who surrendered himself completely to God, believing that he was the sole Doer. When they were discussing and arguing, the question of God turned up, and they, depending on their unaided knowledge, went in search of Him. Sai, who was Discrimination and Dispassion incarnate, was one of the four. Being Himself Brahman Incarnate, some may ask, "Why did He mix with them and act foolishly?" He did this for attaining the good of the public, and setting them an example to follow. Though an incarnation Himself, He respected a low Vanjari, by accpeting his food with the firm belief that "Food is Brahman" and showed how those who rejected Vanjari's hospitable offer suffered and how it was impossible to get Jnana without a Guru. The Shruti (Taittiriya Upanishad) exhorts us to honour and worship mother, father and preceptor, and to study (learn and teach) the sacred scriptures. These are the means of purifying our minds and unless this purification is effected, self-realization is not possible. Neither the senses, nor the mind and intellect reach the Self. Modes of proof, such as Perception and Inference will not help us in the matter. It is the grace of the Guru that counts. The objects of our life such as Dharma, Artha and Kama are attainable with our effort, but the fourth object, Moksha (liberation) can only he had with the help of the Guru.

In the Darbar of Shri Sai, many personalities appear and play their part; astrologers come and give out their predicitions; princes, noblemen, ordinary and poor men, Sannyasis, Yogis songsters and others come for darshan. Even a mahar comes and, making a Johar (his salutation), says this Sai is the Mai-Baap (True parents), Who will do away with our rounds of births and deaths. So many others such as Jugglers, Gondhalis, the blind and the lame, Nath-panthis, dancers and other players come and are given suitable reception. Biding his own time, the Vanjari also appeared, and played the part assigned to him. Let us now revert to the other story.

Fasting and Mrs. Gokhale

Baba never fasted Himself, nor did He allow others to do so. The mind of the faster is never at ease, then how could he attain his Paramartha (goal of life)? God is not attained on an empty stomach; first the soul has to be appeased. If there is no moisture of food in the stomach and nutrition, with what eyes should we see God, with what tongue should we describe His greatness and with what ears should we hear the same? In short, when all our organs get their proper nutrition and are sound, we can practise devotion and other sadhanas to attain God. Therefore, neither fasting nor overeating is good. Moderation in diet is really wholesome both to the body and mind.

One Mrs. Gokhale came to Shirdi with an introductory letter from Mrs. Kashibai Kanitkar (a devotee of Baba) to Dada Kelkar. She came to Baba with a determination to sit at Baba's Feet observing a three days fast. The day previous, Baba said to Dada Kelkar, that He would not allow his children to starve during the Shimga, i.e., Holi holidays, and that if they had to starve, why was He there? Next day when the woman went with Dada Kelkar and sat at Baba's Feet, Baba at once said to her, "Where is the necessity of fasting? Go to Dadabhat's house, prepare the dish of Puran POlis (wheat rotis with gram-flour and jaggery), feed his children and yourself too." Shimga holidays were on. Mrs. Kelkar was then in her menses and there was nobody to cook in Dadabhat's house. So Baba's advice was very timely. Then Mrs. Gokhale had to go to Dadabhat's house and prepare the dish as directed. She cooked that day, fed others and herself. What a good story and how beautiful its import!

Baba's Sircar

Baba gave a story of his boyhood as follows:- "When I was a youngester, I was in search of bread and went to Beedgaum. There I got embroidery work. I worked hard, sparing no pains. The employer was very much pleased with Me. Three other boys worked before Me. The first got Rs. 50/- the second Rs. 100/- and the third Rs. 150/-. And I was given twice the whole of this amount, viz. Rs. 600/-. After seeing my cleverness, the employer loved me, praised me and honoured me with a full dress, a turban for the head and a shell a for the body, etc. I kept this dress intact withoutusing it. I thought that what a man might give does not last long and it is always imperfect. But what My Sircar (God) gives, lasts to the end of time. No other gift from any man can be compared to His. My Sircar says "Take, take," but everybody comes to me and says 'Give, give.' Nobody attends carefully to the meaning of what I say. My Sircar's treasury (spiritual wealth) is full, it is overflowing. I say, "Dig out and take away this wealth in cartloads, the blessed son of a true mother should fill himself with this wealth. The skill of my Fakir, the Leela of my Bhagwan, the aptitude of my Sircar is quite unique. What about Me? Body (earth) will mix with earth, breath with air. This time won't come again. I go somewhere, sit somewhere; the hard Maya troubles Me much, still I feel always anxiety for My men. He who does anything (spiritual endeavour) will reap its fruit and he who remembers these words of Mine will get invaluable happiness."

Bow to Shri Sai – Peace be to all

 

How to realise God – Baba’s Advise to Nana Chandorkar

How to realise God – Baba's Advise to Nana Chandorkar

 

Narayana Chandorkar, the son of Govinda was a pious man. He had taken birth in the family of Chandorkars. He was blessed by the grace of Sri Sai Baba and like Hari pant was meticulous in performing his religious duties. He conducted himself morally, following his dharma. Bere, Lakshman, Maruti and other devotees were also present there. How can I describe that magnificent scene? All were seated in the Masjid looking at Baba to their hearts content, as a child lovingly gazes at his mother when they meet, after she had been gone for a long time. They were deeply immersed in happiness and lost all count of time. Nanasaheb Chandorkar then joined his hands in supplication and said, "Baba, you are not giving us a reply no matter how many times we ask you. Why are you annoyed with us? You are verily the almighty. If you are angry with us where else can we find shelter in this universe?"

 

Baba smiled, "I am never angry with anyone. You are all my children. On whom should I show my anger? I never feel anger against any one. I am as you are in front of the almighty Venkusa. Why indeed should anyone be annoyed and show anger towards anyone else?"

 

Baba continued, "Keep remembering what I have told you before and pay careful heed to what I am going to reveal to you now. Nana, if you have embedded what I have told you earlier carefully in your heart, you would have understood the greatness of the four-fold sadhana. The person who is diligent in the practice of the four-fold sadhana will realize the Brahman easily. Sadhana is the efforts one makes towards one's salvation and towards achieving the ever pure knowledge of self. Sadhana is of four kinds.

 

The first is the wise discrimination of the permanent and the impermanent nature of things.

 

The second is dispassion.

 

The third is the six practices of Shama- mental restraint.

1. Dama- the control of the body and the senses.

2. Titiksha- forbearance, bearing all with equality.

3. Uparati- withdrawal or abstaining from the sense objects.

4. Shraddha- faith in one's guru and Vedanta.

5. Samadhana - concentration of the mind on scriptural or other elevating truths.

 

The fourth is mumukshu, the quality of the active quest for knowledge. This is a complicated thing to learn, so listen to me carefully."

 

"Let me tell you first about the discriminate wisdom of permanence and impermanence. The firming up of the belief that Brahman is the permanent truth and the world is an impermanent lie, until it is a rocklike like foundation of all thought is the discriminate wisdom of permanence and impermanence. Many try to talk about this discrimination and the knowledge of permanence and impermanence and make an exhibition of their foolish ignorance. Many go in groups to Pandharpur begging for alms on the way. Not one of these has come to know the Brahman.

 

Who is Brahman? What does he look like? Where does he stay? Who knows these things?"

 

"Those who go in groups to Pandharpur merely to boast to the others that they too had performed the pilgrimage are not the true devotees. Some read many books on spirituality. They give instruction to the others about morals and the right conduct, but they themselves are not pure. As long as one's heart is impure, what is the use of books or of teaching? They are like the frogs in the lake of knowledge, who instead of drinking deeply of the nectar of knowledge flowing from the lotus which is Brahman; eat instead greedily the mud of barren arguments lying on the bed of the lake."

 

"Those who speak criticizing others will stay on in the mud. They will not gain wisdom. Those who indulge in barren arguments and those who always criticize others will not gain the knowledge of the Brahman. He who has no desires for either the worldly or the spiritual is the man of true dispassion. Nana! Know this to be the truth."

 

"Nana! Shama, dama, titiksha, uparati, sraddha and samadhana are the six sadhanas. Shama is to possess mental restraint towards sensory objects. Dama is to forcibly restrain the body and the senses from seeking sensory enjoyment. Titiksha is forbearance. It is to bear with equanimity all that is happening one as a result of prarabhda karma. Uparati is the withdrawal of the senses so that one does not fall into the maya of considering woman, gold, children, relatives and friends as true. Sraddha is the faith and devotion to one's guru. Now I will tell about the last Samadhana. Listen to me carefully."

 

"To look at happiness or misery with an equal eye with the heart bearing steady is samadhana. The one who has the strong desire for moksha in his heart, and disregarding everything else; searches sincerely for the path to achieve the knowledge of the Brahman is a mumukshu. I have described the qualities of a mumukshu earlier. Moksha is not Kailash, the abode of Shiva or Vaikuntha, the abode of Vishnu. Moksha is a very difficult thing to achieve. The path to moksha has many obstacles and pitfalls. Nana! Pay close attention. To conjoin with the pure consciousness which is the basis and the foundation of this universe is moksha. To reach that everlasting stage is the object of human endeavour (purushartha). All else is a waste."

 

"Nana heard the able one with joy. He joined his hands in supplication and asked, "Baba, what is pure consciousness? What are its characteristics? Where does one find it?"

 

"Baba replied patiently, "What is the basis for this universe; what is existing in all living and non living creation and is still left over; what is the life force which is the foundation of the universe is the pure consciousness. In what the universe again merges at the end of it, all is pure consciousness. What is visible to our eye in the entire universe is that Brahman. The pure consciousness shines without interruption in all in the form of, "I am ", "I am". This is a constant experience of all living beings. You asked me where the pure consciousness is. You tell me where it is not. You may search everywhere in this universe and out side it; you will never find a place where it is not. Everything is pure consciousness. It has no name and no form. As the air is beyond shape or form or colour or other attributes so is pure consciousness. That is pure consciousness or Brahman. Never forget this truth. The saints who have realized themselves are always in the direct experience of the Brahman. The various animal life, plant life and humanity are all its forms. The seer, the seen, the look, the knowledge, the energy - pure consciousness is the basis or the foundation for all this. It is omnipresent. It is pure bliss. It is the true knowledge. The form of that pure consciousness is Brahman."

 

"Nana was still not clear in his mind. He joined his hands in supplication and said, "Baba, Oh complete and able Sadguru! You say that the Brahman is everywhere; you say it is pure bliss and it is one. If it is one, how is that visible to us in so many forms in this universe? You say that the pure consciousness is filling everything in the animate and inanimate world. And you say that its form is pure bliss. Why then is there so much misery in this world? I am not able to understand this. How can one born blind in both eyes appreciate beauty? In the same way, how can pure consciousness which is the truth abide in this world which is an illusion? If you say that the soul is the pure consciousness, how are there so many souls when the consciousness is one? Each soul has its own experience of pleasure and pain; happiness and misery. How can you say that a single pure consciousness abides in all and everywhere? The soul abiding in each body is different from the others. How can you say that the pure consciousness is the soul? I believe that they are different. Please clear my doubt."

 

"Baba patiently replied, "Oh Nana, you are making a mistake here. Still your mind in concentration and peacefully listen do what I say. Take some pots of water and mix white, black, yellow, green, red, pink, green and magenta colours in the water. They all look different from each other. But the water is the same in all pots. The water seems red in the red pot and yellow in the yellow pot. If the mixed colours are removed somehow from the water, the same water remains. In the same way, the soul is one. The hearts are many. It is only when the soul and the heart are joined in one place that the happiness or sadness is experienced. Know this well, Nana."

 

"The Atman has no difference or division. It is the same everywhere. This is the truth. Happiness or sadness is the dharma relating to the heart. The heart gets the consciousness only when it is conjoined with the soul. Let me explain this in more detail so that you can understand it easily. This consciousness shines in the beings in the form of paramardhaka, vyavaharika and pratibhasika depending on the progression and spiritual maturity of the beings. Oh Narayana, even though the body is one it has the various forms of youth, maturity and old age. It is the same case with the consciousness."

 

"The paramardhaka consciousness may be seen only in the saints. Those who model their conduct as enjoined by the sastras and know what is to be retained and what discarded and progress towards salvation are the vyvaharikas. Those who believe the untruth to be the truth and whose intellect is steeped in ignorance are the pratibhasika. You should know that the pratibhasika are the ignorant, the vyvaharika are the wise and the paramardhaka are saints. Even so, the same Atman shines in all. The king, his officer, and his emissary are all part of the same kingdom. The basis and the foundation of their power is the constitution of that country. Even then, there are differences amongst them. One rides in state on the elephant and sits on the throne. He moves about as he fancies. All the people follow the constitution. It is the duty of every one to follow it without demur. The king, his officialdom, the servants, and the people are all different but they all follow the same constitution. The king may die but the constitution lives on. The successor to the king obtains his power from that. That constitution is not a thing to be purchased or sold commercially but all weal is available because of it. By which constitution the king sits on throne, by the same constitution the servants serve him and look after his every comfort. The king gets the greatest benefit from it; his officialdom gets lesser benefit, his servants even less benefit and the common people the least benefit. In the same manner he who has realized and experienced that his soul and the Brahman are one; gets the Brahman in its full form." Nana heard what Baba said. He was still perplexed. He asked, "Baba how does the constitution which is one for all change to so many forms to benefit people in different ways? By such division does not its unity get disturbed?" Well asked Nana," said Baba, "The constitution is a unified whole. It is indivisible.

 

But it looks as if it is divided and applied differently to different individuals. The same applies to pure consciousness too. Pure consciousness is not divisible but the individual obtains only what he grasps. Let us take the example of pots of various sizes filled with water. The same sky one sees in the mighty river is seen in the pots too. The pot may be big or small; the sky reflected in the water contained in the pots or the river is the same. In the river one sees the biggest reflection of the sky. The sky in each pot seems smaller or larger depending on the size of the pot. Has the sky been divided? In the same way is the case with pure consciousness. This world is an illusion (maya). Brahman and maya have joined together to create this world."

 

Nana then asked, "How has this maya originated? Who originated it? When did it arrive and from where? You said that pure consciousness is the basis and foundation of this world. You also said that the entire universe is nothing but pure consciousness. Whence sprang this maya?"

 

Baba, that kindness incarnate patiently replied to Nana. "I will let you know whence this maya came. Listen to me with concentrated attention, Oh son of Govinda. The energy contained in pure consciousness is maya. Maya encloses pure consciousness. As how one cannot separate sugar and its sweetness, as one cannot separate the sun and its light; in the same way are the maya and the Brahman. The sun and the sunlight are two different words. But it is only by a conjoining of the both that the form of the sun visible to us. We distinguish and identify the sun by its form, the heat and the light it radiates. In the same way is maya and Brahman. But there is an end to maya and there is no end to pure consciousness. Pure consciousness has no beginning too. It just is. It is by maya or prakriti or nature that this whole world has formed. The detailed explanation of purusha (Brahman) and prakriti (maya) may be seen in the book 'Amritanubhava' written by Jnanadev in the Mohiniraj temple at Niwasa village. Let me tell you its secrets in brief."

 

"Those who enter the cave of Self realisation do not revert to ignorance. They take the form of that cave and dance in the joy of infinite bliss. The reason for all this is eternal Brahman. Maya is his creation. Oh Narayana, the power of this maya is as the limitless ocean of unplumbed depths. The feeling, 'I am such and such' is formed by maya. This is an untruth. Once maya casts its net of deception on us, we cannot know and recognise either the truth or untruth. Maya has two principal qualities. Know you what they are! What is visible and true is hidden by maya. What is not visible and is untrue is shown by maya.

 

All people are mesmerised by maya and are victims of illusion. A servant gets a dream that he has become a king. By this dream maya has shut out his true state of servant hood. In addition even if he was not the king, he fell in to the illusion of believing himself to be the king by the power of maya in the dream. In this manner, maya hides the true Brahman and shows the world which is illusory. In truth, this world is not. It is only the universal consciousness which fills all. But due to maya we are able to see only this world. All things visible to us in this world are mere illusion but we are deluded in to thinking that they are true by the power of maya. If we succeed in removing the covering of maya by discriminate knowledge, we will be able to see and realise the Brahman. You will then realise that you are the world. When the pollutants are removed from the water one gets pure water. In the same, way when the maya is removed pure consciousness is visible. Oh Narayana, you think of, pray for and seek the truth. Atman is the truth. I tell this to all. To recognise, realise the atman and to be immersed in it is the sole objective of all spiritual endeavour."

 

All those who heard these words of true wisdom from the holy lips of that repository of all  knowledge, Sri Sai Baba; prostrated at his feet in gratitude. Vaidya, Sathe, Chandorkar, Nimonkar, Bere, Nana, Maruti, Lakshman, Nulkar and other devotees were present there. Baba looked at all of them with love shining from his eyes. He said, "Keep this instruction safe in your heart. Let it be ever alive to lead you on the right path." They all assented eagerly and clasped his feet again and again in gratitude. When the sun of knowledge rises, can the darkness of ignorance remain? Oh my master, Sri Sai Baba, please put me in your lap. Please give a small place for this child of yours in the shade of the great tree of your grace.

 

This 'Sant Kathamrit' is the rain of true knowledge which has rained down on all of us from that great cloud - Sri Sai Baba. All this is dedicated to his service.

 

(SRI SAIGURUCHARITRA - by devotee Ganpatrao Dattatreya Sahasra-buddhebetter known as Das Ganu Maharaj)

 

Experiences of the Tarkhad Family with Shirdi Sai Baba 8 of 22 – Power of Namasmaran which Saved from the Jaws of Deat

Experiences of the Tarkhad Family with Shirdi Sai Baba   8 of 22 –

Power of Namasmaran which Saved from the Jaws of Death

 

Author: Virendra Jyotindra Tarkhad

 

Facing Death in a Cloudburst in Shirdi

Dear Sai Devotee readers, I presume that you must have paid a visit to Shirdi at least once. There is a vast difference between the present Shirdi and the Shirdi of yesteryears when my father used to visit. During that time when you enter Shirdi from Kopergaon end there was a rivulet, which you were required to cross to enter Shirdi village. Most of the times of the year the rivulet was dried up, only during monsoon season one would find it actively flowing. Currently one would find a small bridge over it on the main road. In those days villagers use to perform their morning duties on the banks of this rivulet. As such there were lot of shrubs and the place was appropriate before the sunrise, as there was hardly any traffic on the road. Those were the rainy days when my father was in Shirdi. He was in the habit of getting up early and after performing morning duties he would attend the Kakad Aarati. On that eventful day he got up early and proceeded to the bank of the rivulet to perform his morning duties. It was drizzling so he carried an umbrella and torch with him. During his course of morning duty he heard someone shouting from the other bank of the rivulet. Initially he ignored the shouts. He tried to locate the person but due to darkness he could not see anyone. Soon he realized that the person was shouting and asking to run away from the bank. He was shouting in Marathi and saying that" LONDHA ALARE ALA PALA." My father did not understand the meaning of LONDHA. (A torrent) as such his education was in English medium and it was difficult for him to understand the colloquial Marathi. However he could sense that the person was warning everybody to run away from the place. He hurriedly finished his morning duty and stood up and lighted the torch to find out what was going around. Soon he realized that a huge column of black colored water 15 to 20 feet in height coming towards him. There was a cloudburst, which had taken place during the night at a far away place resulting into sudden floods in the rivulet. He realized that his end was near and he shouted saying "BABA MELO MALA WACHAVA". (Baba I am dying and please save me.) He closed his eyes and just stood still in that place, all the time chanting Baba's name. After some time he realized that he had not been swept away and he was still alive. He opened his eyes and what he saw was believable. The column of water was divided into two parts and pushing past him without touching him. He was standing still in that gushing water. He was scared to death and the entire time chanting Baba's name (NAMASMARAN). After some time the water level receded and when it was down to knee level the water touched his body. Now he was in knee deep water. He could see around him branches of trees, shrubs; cattle etc were passing through the floodwaters. He thanked Baba then and there as he realized that only Baba could have saved him from that sure death situation. He then slowly walked back through those knee-deep waters. He came to their place of stay and took bath. Needless to mention that he had missed Kakad Aarati that morning. He informed his mother what he had undergone that morning. She advised him that as Baba had pulled him out of the jaws of death, he should immediately go and thank him for saving his life. He immediately paced up to Dwarkamai and as he was climbing the steps with Pooja material in his hand Baba talked to him in raised voice, "Hey Bhau today early morning why were you shouting for my help and are you afraid of death?" My father fell at his feet and told Baba that he knows everything and an ordinary man like him is bound to get scared with the sight of sure death in front of him. Baba then lifted him by holding him from his shoulders and said "Hey Bhau get up. I bring you to Shirdi not for dying. Please remember you will not die like this so easily, as you have to perform lot of constructive work in future."

 

 

Shri Sai Satcharitra Parayana - Chapter – 31 Assigned for February 28, 2016

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Shri Sai Satcharitra Parayana

Chapter – 31 Assigned for February 28, 2016,

The Passing Away In Baba's Presence of - (1) Sannyasi Vijayanand - (2) Balaram Mankar - (3) Noolkar - (4) Megha - and (5) The Tiger.

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Chapter XXXI

The Passing Away In Baba's Presence of - (1) Sannyasi Vijayanand - (2) Balaram Mankar - (3) Noolkar - (4) Megha - and (5) The Tiger.

In this Chapter Hemadpant describes the passing away of certain persons and a tiger in Baba's presence.

Preliminary

The last wish or thought that a man has at the hour of death, determines his future course. Shri Krishna has said in Gita (VIII-5-6) that "he who remembers Me in his last moments, comes verily to Me, and he that meditates otherwise at that time goes to what he looks for." We cannot be certain that we can entertain a particular good thought at our last moment, for, more often than not, we are more likely to be frightened and terrified by many causes. Hence constant practice is necessary for enabling us to fix our mind on any desired good thought at any or the last moment. All Saints, therefore, recommended us to always remember God and chant His name always, so that we may not be puzzled when the time for departure comes. The devotees on their part surrender themselves completely to the Saints, fully believing that the all-knowing Saints would guide and help them in their last moments. A few such cases will be noted here.

(1) Vijayanand

A Madrasi Sannyasi named Vijayanand started on a pilgrimage to Manasa-Sarovar. En route, hearing Baba's fame, he halted at Shirdi. There he met one Somadevaji Swami of Hardwar and enquired of him about the particulars of the Manasa-Sarovar trip. The Swami told him that the Sarovar was 500 miles above the Gangotri and described to him the difficulties of the journey, viz. plenty of snow and the change of dialect every 50 koss and the suspicious nature of the people of Bhutan who give a lost of trouble to the pilgrims on the way. Hearing this, the Sannyasi was dejected and cancelled the trip. Then when he went to Baba and prostrated himself before Him, Baba got enraged and said, "Drive out this useless Sannyasi, his company is of no use". The Sannyasi did not know Baba's nature. He felt discomforted, but sat there watching things that were going on. It was the morning Darbar and the Masjid was overcrowded. Baba was being worshipped in various ways. Some were washing His Feet, some taking the Tirth (holy water) from His toe and drinking it heartily and some touching their eyes with it, some were applying sandal-paste, and some scents to His body. And all were doing these things forgetting the distinction of caste and creed. Though Baba got enraged with him, he was filled with affection for Baba and he did not like to leave the place.

He stayed in Shirdi for two days when he got a letter from Madras stating that his mother was very ill. He felt very dejected and wanted to be by his mother's side; but he could not leave without Baba's permission. So he saw Baba with the letter in hand and asked for His permission to return home. The omniscient Baba knowing the future said to him - "If you so loved your mother, why did you take Sannayasa? Fondness or attachment ill becomes an ochre garb. Go and sit quiet at your lodging, wait with patience for a few days. In the Wada there are many robbers, bolt your doors, be very vigilant, the thieves will carry everything. Wealth and prosperity are transient and the body is subject to decay and death. Knowing this, do your duty, leaving all attachment to the things of this world and next. He who does this and surrenders himself to the Feet of Hari (Lord) will get free from all troubles and attain bliss. The Lord runs and helps him who remembers and meditates on Him with love and affection. Your store of past merits is considerable, so you have come here. Now attend to what I say and realise the end of your life. Being desireless, begin from tomorrow the study of Bhagwat. Do three 'saptahas' i.e. three reading during three weeks, conscientiously. The Lord will be pleased with you and destroy your sorrows, your illusions will vanish and you will get peace." Seeing that his end was approaching, Baba prescribed that remedy and made him read 'Ramavijaya' which pleases the God of death. Next morning after bathing and other purifying rites he commenced to read Bhagwat in a secluded part in the Lendi garden. He completed two readings and thereafter felt much exhausted. He returned to the Wada and stayed in his lodging for two days and on the third day he breathed his last on Fakir (Bade) Baba's lap. Baba asked the people to preserve the body for a day for a good reason. The police afterwards came and on making proper enquiries gave permission for the disposal of the body. It was buried in a proper place with due rites. In this way Baba helped the Sannyasi and ensured him Sadgati (salvation).

(2) Balaram Mankar

There was a house-holder devotee of Baba by name Balaram Mankar. When his wife passed away, he got dejected and entrusting his household to his son, left his home and came to Shirdi and lived with Baba. Being pleased with his devotion, Baba wanted to give a good turn to his life and He did this in this wise. He gave him Rs. 12/- and asked him to go and live in Macchindragad (District Satara). Mankar was first unwilling to go and stay away from Baba, but Baba convinced him that he was giving the best course for him and asked him to practise mediation thrice a day on the Gad. Believing in Baba's words, Mankar came to the Gad. He was much pleased with the lovely sight, pure water, healthy air and the surroundings of the place, and began to practice assiduously the meditations as recommended by Baba. After some days he got a revelation. Generally Bhaktas get revelation in their Samadhi or trance states, but in Mankar's case he got it, when he came down to his ordinary consciousness from his trance. Baba appeared to him in person. Not only that Mankar saw Him, but he also asked Him why he was sent there. Baba replied - "In Shirdi many thoughts and ideas began to rise in your mind and I sent you here to rest your unsteady mind. You thought that I was in Shirdi with a body composed of the five elements and three and a half cubits in length, and not outside of it. Now you see and determine for yourself whether the person you see here now is the same you saw at Shirdi. It is for this reason that I sent you here." Then after the period was over, Mankar left the Gada and proceeded to his native place Bandra. He wanted to travel by rail from Poona to Dadar, but when he went to the booking office to get a ticket, he found it very much crowded. He could not get his ticket soon, when, a villager with a langoti (piece of cloth) on his waist and kambali on his shoulder turned up and said - "Where are your going?" "To Dadar." replied Mankar. Then he said - "Please take this Dadar ticket of mine; as I have some urgent business here, I have cancelled my Dadar trip." Mankar was very glad to receive the ticket and was just taking out money from his pocket, when the rustic disappeared in the crowd. Mankar tried to find him out in the crowd, but it was in vain. He waited for him till the train left the station but found no trace of him. This was the second revelation Mankar got in a strange form. Then Mankar after visiting his home, again returned to Shirdi and remained there at Baba's feet, always following His biddings and advice. In the end, he was very fortunate to leave this world in the presence, and with the blessings of Baba.

(3) Tatyasaheb Noolkar

Hemadpant gives no particulars regarding Tatyasaheb Noolkar, except the bare mention of the fact that he up his ghost in Shirdi. A brief summary of his account that appeared in the Sai Leela magazine is given here.

Tatyasaheb was a Sub-Judge at Pandharpur in 1909, when Nanasaheb Chandorkar was Mamalatdar there. Both met often and exchanged talks. Tatyasaheb did not believe in saints, while Nanasaheb loved them. Nanasaheb often told him the Leelas of Sai Baba and pressed him to go to Shirdi and see Baba. He finally agreed to go to Shirdi on two conditions:- (1) he must get a Brahmin cook, and (2) must get good Nagpur oranges for the presentation. Both these conditions were providentially fulfilled. A Brahmin came to Nanasaheb for service and he was sent to Tatyasaheb and a fruit parcel containing 100 beautiful oranges was received by Tatyasaheb, the consigner being not known. As the conditions were fulfilled, Tatyasaheb had to go to Shirdi. At first Baba was much enraged with him. But by and by Tatyasaheb got such experiences that he was convinced that Baba was God incarnate. So he was enamoured of Baba and stayed there till his death. As his end was approaching, sacred literature was read out to him and at the last hour Baba's Pada-tirth was brought and given to him for drinking. Baba on hearing of his death, said, "Oh, Tatya went ahead of us, he won't be reborn."

(4) Megha

The story of Megha has been already described in Chapter 28. When Megha died, all the villagers followed the funeral procession. Baba also accompanied them and showered flowers on Megha's body. After the obsequies were performed, tears flowed from Baba's eyes and like an ordinary mortal, Baba showed Himself overcome with grief and sorrow. Then covering the body with flowers and crying like a near relation, Baba returned to the Masjid.

Many Saints have been seen giving Sadgati to men, but Baba's greatness is unique. Even a cruel animal like a tiger came to Baba's feet for being saved. It is this story which will be narrated now.

(5) Tiger

Seven days before Baba passed away, a wonderful incident occured at Shirdi. There came a country-cart and stopped in front of the Masjid. A tiger was on the cart, fastened with iron chains, with its fierce face turned to the rear. It was suffering from some pain or agony. Its keepers - three Derveshis - were taking it from place to place and making money by exhibiting it. It was the means of their subsistence. They tried all sorts of remedies to cure it from the malady it was suffering from, but all was in vain. Then they heard of Baba's fame and came to Him with the animal. They got it down the chains in their hands and made it stand at the door. It was naturally fierce, besides, disease ridden. So it was restless. The people began to look at it with fear and amazement. The Derveshies went in, told Baba everything about the animal and with His consent, brought it before Him. As it approached the steps, it was taken aback on account of the lustre of Baba and hung its head down. When both saw each other, it got on the step and looked at Baba with affection. Immediately it moved the tuft of its tail and dashed it thrice against the ground and then fell down senseless. On seeing it dead the Derveshis were first much dejected and full of sorrow, but on mature thought they came to their senses. They considered that as the animal was diseased and nearing its end, it was very meritorious on its part that it should meet its death at the feet and in the presence of Baba. It was their debtor, and when the debt was paid off it was free and met its end at Sai's Feet. When any creatures bow down their heads at saints' feet and meet death, they are saved; and unless they have got a good store of merit on their account, How could they get such a happy end?

Bow to Shri Sai - Peace be to all