Showing posts with label shirdi sai katha. Show all posts
Showing posts with label shirdi sai katha. Show all posts
Wednesday, 26 October 2011
Thursday, 20 October 2011
SAI SATCHARITRA Chapter 8
Shri Sai Satcharitra
Chapter 8
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.
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.
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 inspite 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.
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 - marvellous 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.
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.
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. 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 whom 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. 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.
Baba Begging Food
Blessed are the people of Shirdi, in front of whose houses, Baba stood as a beggar and called out, "Oh Lassie, give Me a piece of bread" and spread out His hand to receive the same. 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 tinpot, 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 zole and in the tinpot 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. 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! People in Shirdi took Him in the beginning for a mad Fakir. He was known in the village by this name. 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. Tough 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.
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 koos (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 the partake of 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 that "Fakir (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.
Dormitory of Trio
Even blessed are the Saints in whose heart Lord Vasudeo 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.
Khushalehand of Rahata
Baba loved Ganpat Kote Patil of Shirdi. He equally loved Chandrabhanshet Marwadi of Rahata. After the demise of the Shet, 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 life time. He never saw any railway train nor travelled 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).
BABA JI BLESS ALL OF US....JAI JAI SAI...
Chapter 8
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.
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.
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 inspite 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.
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 - marvellous 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.
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.
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. 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 whom 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. 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.
Baba Begging Food
Blessed are the people of Shirdi, in front of whose houses, Baba stood as a beggar and called out, "Oh Lassie, give Me a piece of bread" and spread out His hand to receive the same. 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 tinpot, 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 zole and in the tinpot 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. 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! People in Shirdi took Him in the beginning for a mad Fakir. He was known in the village by this name. 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. Tough 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.
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 koos (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 the partake of 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 that "Fakir (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.
Dormitory of Trio
Even blessed are the Saints in whose heart Lord Vasudeo 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.
Khushalehand of Rahata
Baba loved Ganpat Kote Patil of Shirdi. He equally loved Chandrabhanshet Marwadi of Rahata. After the demise of the Shet, 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 life time. He never saw any railway train nor travelled 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).
BABA JI BLESS ALL OF US....JAI JAI SAI...
Wednesday, 19 October 2011
Friday, 14 October 2011
SAI Satcharitra chapter 2
Shri Sai Satcharitra
Chapter II
Object of Writing the Work - Incapacity and Boldness in the Undertaking - Hot Discussion - Conferring Significant and Prophetic Title of Hemadpant - Necessity of a Guru.
In the last Chapter, the author mentioned in the original Marathi book that he would state the reason that led him to undertake the work, and the persons qualified to read the same and such other points. Now in this chapter, he starts to tell the same.
Object of Writing the Work
In the first chapter, I described Sai Baba’s miracle of checking and destroying the epidemic of Cholera by grinding wheat and throwing the flour, on the outskirts of the village. I heard other miracles of Sai Baba to my great delight, and this delight burst forth into this poetic work. I also thought, that the description of these grand miracles of Sai Baba would be interesting, and instructive to His devotees; and would remove their sins, and so I began to write the sacred life and teachings of Sai Baba. The life of the saint is neither logical nor dialectical. It shows us the true and great path.
Incapacity and Boldness in Undertaking the Work
Hemadpant thought that he was not a fit person to undertake the work. He said, "I do not know the life of my intimate friend nor do I know my own mind, then how can I write the life of a saint or describe the nature of Incarnations, which even the Vedas were unable to do? One must be a saint himself, before he could know other saints, then how can I describe their glory? To write the life of a saint is the most difficult, though one may as well measure the depth of the water of the seven seas or enclose the sky with cloth-trappings. I knew, that this was the most venturous undertaking, which might expose me to ridicule. I, therefore, invoked Sai Baba’s grace.
The premier poet-saint of Maharashtra, Shri Jnaneshwar Maharaj, has stated that the Lord loves those who write the lives of saints; and the saints also have a peculiar method of their own of getting the service, which the devotees long for, successfully accomplished. The saints inspire the work, the devotee becomes only an indirect cause or instrument to achieve the end. For instance, in 1700 Shaka year, the poet Mahipati aspired to write the lives of saints. Saints inspired him, and got the work done; so also in 1800 Shaka year, Das Ganu’s service was accepted. The former wrote 4 works-Bhakta Vijaya, Santa Vijaya, Bhakta Leelamrit and Santa Kathamrit, while the latter wrote two - "Bhakta Leelamrit and Santa Kathamrit", in which the lives of modern Saints were described. In chapters 31,32,33 of Bhakta Leelamrit and in chapter 57 of Santa Kathamrit, the sweet life and teachings of Sai Baba are very well depicted. These have been separately published in Sai Leela Magazine, Nos. 11 and 12, Vol. 17; the readers are advised to read these chapters. So also Sai Baba’s wonderful Leelas are described in a small decent book named Shri Sainath Bhajana Mala by Mrs. Savitribai Raghunath Tendulkar of Bandra. Das-Ganu Maharaj also has composed various sweet poems on Sai Baba. A devotee named Amidas Bhavani Mehta, has also published some stories of Sri Baba in Gujarathi; some Nos. of Sainath Prabha, a magazine published by Dakshina Bhiksha Sanstha of Shirdi, are also published. Then the question of objection comes in, that while so many works regarding Sai Baba are extant, why should this (Satcharita) be written? and where is its necessity?
The answer is plain and simple. The life of Sai Baba is as wide and deep as the infinite ocean; and all can dive deep into the same and take out precious gems (of knowledge and Bhakti), and distribute them to the aspiring public. The stories, parables, and teachings of Sai Baba are very wonderful. They will give peace and happiness to the people, who are afflicted with sorrows and heavily loaded with miseries of this worldly existence, and also bestow knowledge and wisdom, both in the worldly and in spiritual domains. If these teachings of Sai Baba, which are as interesting and instructive as the Vedic lore, are listened to and meditated upon, the devotees will get, what they long for, viz., union with Brahman, mastery in eight-fold Yoga, Bliss of meditation etc. So I thought, that I should call these stories together that would be my best Upasana. This collection would be most delightful to those simple souls, whose eyes were not blessed with Sai Baba’s darshana. So, I set about collecting Sai Baba’s teachings and expressions - the outcome of His boundless and natural self-realization. It was Sai Baba, who inspired me in this matter; in fact, I surrendered my ego at His feet, and thought that my path was clear; and that He would make me quite happy here, and in the next world.
I could not myself ask Sai Baba to give me permission for this work; so I requested Mr. Madhavrao Deshpande alias Shama, Baba’s most intimate devotee, to speak to Him for me. He pleaded for my cause and said to Sai Baba, "This Annasaheb wishes to write Your biography, don’t say that You are a poor begging Fakir, and there is no necessity to write it, but if You agree and help him, he will write or rather, Your feet (grace) will accomplish the work. Without Your consent and blessing, nothing can be done successfully." When Sai Baba heard this request, He was moved and blessed me by giving me His Udi (sacred ashes) and placing His boon-bestowing hand on my head said :- "Let him make a collection of stories and experiences, keep notes and memos; I will help him. He is only an outward instrument. I should write Myself My autobiography and satisfy the wishes of My devotees. He should get rid of his ego, place (or surrender) it at My feet. He who acts like this in life, him I help the most. What of My life-stories? I serve him in his house in all possible ways. When his ego is completely annihilated and there is left no trace of it, I Myself shall enter into him and shall Myself write My own life. Hearing my stories and teachings will create faith in devotees’ hearts and they will easily get self - realization and Bliss; let there be no insistence on establishing one’s own view, no attempt to refute other’s opinions, no discussions of pros and cons of any subject."
The word ‘discussion’ put me in mind of my promise to explain the story of my getting the title of Hemadpant and now I begin to relate the same. I was on close friendly terms with Kakasaheb Dixit and Nanasaheb Chandorkar. They pressed me to go to Shirdi and have Baba’s darshana, and I promised them to do so. But something in the interval turned up, which prevented me from going to shirdi. The son of a friend of mine at Lonavala fell ill. My friend tried all possible means, physical and spiritual, but the fever would not abate. At length he got his Guru to sit by the bed-side of his son, but this too was of no avail. Hearing this, I thought ‘what was the utility of the Guru, if he could not save my friend’s son? If the Guru can’t do anything for us, why should I go to Shirdi at all?’ Thinking in this way, I postponed my Shirdi-trip; but the inevitable must happen and it happened in my case as follows : - Mr. Nanasaheb Chandorkar, who was a Prant Officer, was going on tour to Bassein. From Thana he came to Dadar and was waiting for a train bound for Bassein. In the meanwhile, a Bandra Local turned up. He, sat in it and came to Bandra; and sent for me and took me to task for putting off my Shirdi trip. Nana’s argument for my Shirdi trip was convincing and delightful, and so I decided to start for Shirdi, the same night. I packed up my luggage and started for Shirdi. I planned to go to Dadar and there to catch the train for Manmad, and so I booked myself for Dadar and sat in the train. While the train was to start, a Mahomedan came hastily to my compartment and seeing all my paraphernalia, asked me where I was bound to. I told him my plan. He then suggested that I should straight go to Boribunder, and not get down at Dadar, for the Manmad Mail did not get down at Dadar at all. If this little miracle or Leela had not happened, I would not have reached Shirdi next day as settled, and many doubts would have assailed me. But that was not to be. As fortune favoured me, I reached Shirdi the next day before 9 or 10 A.M. Mr. Bhausaheb (Kaka) Dixit was waiting for me there. This was in 1910 A.D., when there was only one place, viz., Sathe’s Wada for lodging pilgrim devotees. After alighting from the Tonga, I was anxious to have darshana, when the great devotee, Tatyasaheb Noolkar returned from the Masjid and said that Sai Baba was at the corner of the Wada, and that I should first get the preliminary darshana and then, after bath, see Him at leisure. Hearing this I ran and prostrated before Baba and then my joy knew no bounds. I found more than what Nana Chandorkar had told me. All my senses were satisfied and I forgot thirst and hunger. The moment I touched Sai Baba’s feet, I began a new lease of life. I felt myself much obliged to those who spurred and helped me to get the darshana; and I considered them as my real relatives, and I cannot repay their debt. I only remember them and prostrate (mentally) before them. The peculiarity of Sai Baba’s darshana, as I found it, is that by His darshana our thoughts are changed, the force of previous actions is abated and gradually non-attachment of dispassion towards worldly objects grows up. It is by the merit of actions in many past births that such darshana is got, and if only you see Sai Baba, really all the world becomes or assumes the form of Sai Baba.
Hot Discussion
On the first day of my arrival in Shirdi, there was a discussion between me and Balasaheb Bhate regarding the necessity of a Guru. I contended, "Why should we lose our freedom and submit to others? When we have to do our duty, why a Guru is necessary? One must try his best and save himself. What can the Guru do to a man who does nothing but sleeps indolently?" Thus I pleaded freewill, while Mr. Bhate took up the other side, viz., Destiny, and said, "Whatever is bound to happen must happen; even great men have failed, man proposes one way, but God disposes the other (contrary) way. Brush aside your cleverness; pride or egoism won’t help you." This discussion, with all its pros and cons went on for an hour or so, and as usual no decision was arrived at. We had to stop the discussion ultimately as we were exhausted. The net result of this was that I lost my peace of mind and found that unless there is strong body-consciousness and egoism, there would be no discussion; in other words, it is egoism which breeds discussion.
Then when we went to the Masjid with others, Baba asked Kakasaheb Dixit the following:-
"What was going on in the (Sathe’s) Wada? What was the discussion about?" and staring at me, Baba further added, "What did this Hemadpant say?"
Hearing these words, I was much surprised. The Masjid was at a considerable distance from Sathe’s Wada where I was staying and where the discussion was going on. How could Baba know our discussion unless He be omniscient and Inner Ruler of us all?
Significant and Prophetic Title
I began to think why Sai Baba should call me by the name Hemadpant. This word is a corrupt form of Hemadripant. This Hemadripant was a wellknown Minister of the kings Mahadev and Ramadev of Devgiri of the Yadav dynasty. He was very learned, good-natured and the author of good works, such as Chaturvarga Chintamani (dealing with spiritual subjects) and Rajprashasti. He invented and started new methods of accounts and was the originator of the Modi (Marathi Shorthand) script. But I was quite the opposite, an ignoramus, and of dull, mediocre intellect. So I could not understand why the name or title was conferred upon me, but thinking seriously upon it, I thought that the title was a dart to destroy my ego, so that, I should always remain meek and humble. It was also a compliment paid to me for the cleverness in the discussion.
Looking to the future history, we think that Baba’s word (calling Mr. Dabholkar by the name Hemadpant) was significant and prophetic, as we find that he looked after the management of Sai Sansthan very intelligently, kept nicely all the accounts and was also the author of such a good work "Sai Satcharita", which deals with such important and spiritual subjects as Jnana, Bhakti and dispassion, self-surrender and self-realization.
About the Necessity of a Guru
Hemadpant has left no note, no memo about what Baba said regarding this subject, but Kakasaheb Dixit has published his notes regarding this matter. Next day after Hemadpant’s meeting with Sai Baba, Kakasaheb went to Baba and asked whether he should leave Shirdi. Baba Said, "Yes". Then someone asked - "Baba, where to go?" Baba said, "High up." Then the man said, "How is the way?" Baba said, "There are many ways leading there; there is one way also from here (Shirdi). The way is difficult. There are tigers and wolves in the jungles on the way." I (Kakasaheb) asked - "But Baba, what if we take a guide with us?" Baba answered, - "Then there is no difficulty. The guide will take you straight to your destination, avoiding wolves, tigers and ditches etc. on the way. If there be no guide, there is the danger of your being lost in the jungles or falling into ditches." Mr. Dabholkar was present on this occasion and he thought that this was the answer Baba gave to the question whether Guru was a necessity (Vide Sai Leela Vol. I, No.5, Page 47); and he thereupon took the hint that no discussion of the problem, whether man is free or bound, is of any use in spiritual matters, but that on the contrary real Paramartha is possible only as the result of the teachings of the Guru, as is illustrated in this chapter of the original work in the instances of great Avatars like Rama and Krishna, who had to submit themselves to their Gurus, Vasishtha and Sandipani respectively, for getting self- realization and that the only virtues necessary for such progress are faith and patience. (Vide Sai Satcharita, Ch. II, 191-92).
Bow to Shri Sai - Peace be to all
BABA JI BLESS ALL OF US...JAI JAI SAI.....
Thursday, 13 October 2011
SAI Satcharitra chapter 1
Shri Sai Satcharitra
Chapter I
Salutations -- The Story of Grinding Wheat and Its Philosophical Significance.
According to the ancient and revered custom, Hemadpant begins the work, Sai Satcharitra, with various salutations.
First, he makes obeisance to the God Ganesha to remove all obstacles and make the work a success and says that Shri Sai is the God Ganesha.
Then, to the Goddess Saraswati to inspire him to write out the work and says that Shri Sai is one with this Goddess and that He is Himself singing His own life.
Then, to the Gods; Brahma, Vishnu and Shankar - the Creating, Preserving and Destroying Deities respectively; and says that Sainath is one with them and He as the great Teacher, will carry us across the River of Wordly Existence.
Then, to his tutelary Deity Narayan Adinath who manifested himself in Konkan - the land reclaimed by Parashurama, (Rama in the Hindi version) from the sea; and to the Adi (Original) Purusha of the family.
Then, to the Bharadwaja Muni, into whose gotra (clan) he was born and also to various Rishis, Yagyavalakya, Bhrigu, Parashara, Narad, Vedavyasa, Sanak, Sanandan, Sanatkumar, Shuka. Shounak, Vishwamitra, Vasistha, Valmiki, Vamadeva, Jaimini, Vaishampayan, Nava Yogindra etc, and also modern Saints such as Nivritti, Jnanadev, Sopan, Muktabai, Janardan, Ekanath, Namdev, Tukaram, Kanha, and Narahari etc.
Then, to his grandfather Sadashiv, father Raghunath, his mother, who left him in his infancy, to his paternal aunt, who brought him up, and to his loving elder brother.
Then, to the readers and prays them to give their whole and undivided attention to his work.
And lastly, to his Guru Shri Sainath - an Incarnation of Shri Dattatreya, Who is his sole Refuge and Who will make him realize that Brahman is the Reality and the world an illusion; and incidentally, to all the Beings in whom the Lord God dwells.
After describing in brief the various modes of devotion according to Parashara, Vyasa and Shandilya etc., the author goes on to relate the following story:
"It was sometime after 1910 A.D. that I went, one fine morning, to the Masjid in Shirdi for getting a darshan of Sai Baba. I was wonder-struck to see the following phenomenon. After washing His mouth and face, Sai Baba began to make preparations for grinding wheat. He spread a sack on the floor; and thereon set a hand-mill. He took some quantity of wheat in a winnowing fan, and then drawing up the sleeves of His Kafni (robe); and taking hold of the peg of the hand-mill, started grinding the wheat by putting a few handfuls of wheat in the upper opening of the mill and rotoated it. I thought ‘What business Baba had with the grinding of wheat, when He possessed nothing and stored nothing, and as He lived on alms!’ Some people who had come there thought likewise, but none had the courage to ask baba what He was doing. Immediately, this news of Baba's grinding wheat spread into the village, and at once men and women ran to the Masjid and flocked there to see Baba's act. Four bold women, fro m the crowd, forced their way up and pushing Baba aside, took forcibly the peg or handle into their hands, and, singing Baba's Leelas, started grinding. At first Baba was enraged, but on seeing the women's love and devotion, He was much pleased and began to smile. While they were grinding, they began to think that Baba had no house, no property, no children, none to look after, and He lived on alms, He did not require any wheat-flour for making bread or roti, what will He do with this big quantity of flour? Perhaps as Baba is very kind, He will distribute the flour amongst us. Thinking in this way while singing, they finished the grinding and after putting the hand-mill aside, they divided the flour into four portions and began to remove them one per head. Baba, Who was calm and quiet up till now, got wild and started abusing them saying, "Ladies, are you gone mad? Whose father's property are you looting away? Have I borrowed any wheat from you, so that you can safely take the flour? Now please do this. Take the flour and throw it on the village border limits." On hearing this, the women felt abashed and whispering amongst themselves, went away to the outskirts of the village and spread the flour as directed by Baba.
I asked the Shirdi people - "What was this that Baba did?" They replied that as the Cholera Epidemic was spreading in the village and this was Baba's remedy against the same; it was not wheat that was ground but the Cholera itself was ground to pieces and pushed out of the village. From this time onward, the Cholera Epidemic subsided and the people of the village were happy. I was much pleased to know all this; but at the same time my curiosity was also aroused. I began to ask myself - What earthly connection was there between wheat flour and Cholera? What was the casual relation between the two? and how to reconcile them? The incident seems to be inexplicable. I should write something on this and sing to my heart's content Baba's sweet Leelas. Thinking in this way about this Leela, my heart was filled with joy and I was thus inspired to write Baba's Life - The Satcharita.
And as we know, with Baba's grace and blessing this work was successfully accomplished.
Philosophical Significance of Grinding
Apart from the meaning which the people of Shirdi put on this incident of grinding wheat, there is, we think, a philosophical significance too. Sai Baba lived in Shirdi for about sixty years and during this long period, He did the business of grinding almost every day - not, however, the wheat alone; but the sins, the mental and physical afflications and the miseries of His innumerable devotees. The two stones of His mill consisted of Karma and Bhakti, the former being the lower and the latter the upper one. The handle with which Baba worked the mill consisted of Jnana. It was the firm conviction of Baba that Knowledge or Self-realization is not possible, unless there is the prior act of grinding of all our impulses, desires, sins; and of the three gunas, viz. Sattva, Raja and Tama; and the Ahamkara, which is so subtle and therefore so difficult to be got rid of.
This reminds us of a similar story of Kabir who seeing a woman grinding corn said to his Guru, Nipathiranjana, "I am weeping because I feel the agony of being crushed in this wheel of wordly existence like the corn in the hand-mill." Nipathiranjana replied, "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."
Bow to Shri Sai -- Peace be to all
BABA JI BLESS ALL OF US..JAI JAI SAI
Chapter I
Salutations -- The Story of Grinding Wheat and Its Philosophical Significance.
According to the ancient and revered custom, Hemadpant begins the work, Sai Satcharitra, with various salutations.
First, he makes obeisance to the God Ganesha to remove all obstacles and make the work a success and says that Shri Sai is the God Ganesha.
Then, to the Goddess Saraswati to inspire him to write out the work and says that Shri Sai is one with this Goddess and that He is Himself singing His own life.
Then, to the Gods; Brahma, Vishnu and Shankar - the Creating, Preserving and Destroying Deities respectively; and says that Sainath is one with them and He as the great Teacher, will carry us across the River of Wordly Existence.
Then, to his tutelary Deity Narayan Adinath who manifested himself in Konkan - the land reclaimed by Parashurama, (Rama in the Hindi version) from the sea; and to the Adi (Original) Purusha of the family.
Then, to the Bharadwaja Muni, into whose gotra (clan) he was born and also to various Rishis, Yagyavalakya, Bhrigu, Parashara, Narad, Vedavyasa, Sanak, Sanandan, Sanatkumar, Shuka. Shounak, Vishwamitra, Vasistha, Valmiki, Vamadeva, Jaimini, Vaishampayan, Nava Yogindra etc, and also modern Saints such as Nivritti, Jnanadev, Sopan, Muktabai, Janardan, Ekanath, Namdev, Tukaram, Kanha, and Narahari etc.
Then, to his grandfather Sadashiv, father Raghunath, his mother, who left him in his infancy, to his paternal aunt, who brought him up, and to his loving elder brother.
Then, to the readers and prays them to give their whole and undivided attention to his work.
And lastly, to his Guru Shri Sainath - an Incarnation of Shri Dattatreya, Who is his sole Refuge and Who will make him realize that Brahman is the Reality and the world an illusion; and incidentally, to all the Beings in whom the Lord God dwells.
After describing in brief the various modes of devotion according to Parashara, Vyasa and Shandilya etc., the author goes on to relate the following story:
"It was sometime after 1910 A.D. that I went, one fine morning, to the Masjid in Shirdi for getting a darshan of Sai Baba. I was wonder-struck to see the following phenomenon. After washing His mouth and face, Sai Baba began to make preparations for grinding wheat. He spread a sack on the floor; and thereon set a hand-mill. He took some quantity of wheat in a winnowing fan, and then drawing up the sleeves of His Kafni (robe); and taking hold of the peg of the hand-mill, started grinding the wheat by putting a few handfuls of wheat in the upper opening of the mill and rotoated it. I thought ‘What business Baba had with the grinding of wheat, when He possessed nothing and stored nothing, and as He lived on alms!’ Some people who had come there thought likewise, but none had the courage to ask baba what He was doing. Immediately, this news of Baba's grinding wheat spread into the village, and at once men and women ran to the Masjid and flocked there to see Baba's act. Four bold women, fro m the crowd, forced their way up and pushing Baba aside, took forcibly the peg or handle into their hands, and, singing Baba's Leelas, started grinding. At first Baba was enraged, but on seeing the women's love and devotion, He was much pleased and began to smile. While they were grinding, they began to think that Baba had no house, no property, no children, none to look after, and He lived on alms, He did not require any wheat-flour for making bread or roti, what will He do with this big quantity of flour? Perhaps as Baba is very kind, He will distribute the flour amongst us. Thinking in this way while singing, they finished the grinding and after putting the hand-mill aside, they divided the flour into four portions and began to remove them one per head. Baba, Who was calm and quiet up till now, got wild and started abusing them saying, "Ladies, are you gone mad? Whose father's property are you looting away? Have I borrowed any wheat from you, so that you can safely take the flour? Now please do this. Take the flour and throw it on the village border limits." On hearing this, the women felt abashed and whispering amongst themselves, went away to the outskirts of the village and spread the flour as directed by Baba.
I asked the Shirdi people - "What was this that Baba did?" They replied that as the Cholera Epidemic was spreading in the village and this was Baba's remedy against the same; it was not wheat that was ground but the Cholera itself was ground to pieces and pushed out of the village. From this time onward, the Cholera Epidemic subsided and the people of the village were happy. I was much pleased to know all this; but at the same time my curiosity was also aroused. I began to ask myself - What earthly connection was there between wheat flour and Cholera? What was the casual relation between the two? and how to reconcile them? The incident seems to be inexplicable. I should write something on this and sing to my heart's content Baba's sweet Leelas. Thinking in this way about this Leela, my heart was filled with joy and I was thus inspired to write Baba's Life - The Satcharita.
And as we know, with Baba's grace and blessing this work was successfully accomplished.
Philosophical Significance of Grinding
Apart from the meaning which the people of Shirdi put on this incident of grinding wheat, there is, we think, a philosophical significance too. Sai Baba lived in Shirdi for about sixty years and during this long period, He did the business of grinding almost every day - not, however, the wheat alone; but the sins, the mental and physical afflications and the miseries of His innumerable devotees. The two stones of His mill consisted of Karma and Bhakti, the former being the lower and the latter the upper one. The handle with which Baba worked the mill consisted of Jnana. It was the firm conviction of Baba that Knowledge or Self-realization is not possible, unless there is the prior act of grinding of all our impulses, desires, sins; and of the three gunas, viz. Sattva, Raja and Tama; and the Ahamkara, which is so subtle and therefore so difficult to be got rid of.
This reminds us of a similar story of Kabir who seeing a woman grinding corn said to his Guru, Nipathiranjana, "I am weeping because I feel the agony of being crushed in this wheel of wordly existence like the corn in the hand-mill." Nipathiranjana replied, "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."
Bow to Shri Sai -- Peace be to all
BABA JI BLESS ALL OF US..JAI JAI SAI
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