17
The Narration of the Knowledge of Brahman
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
In the last chapter, I had mentioned that in this chapter
will be described the qualities of Permanent Good and the
Pleasant. Listen to it with respect.
2.
“As light and darkness are inter-related to each other,
still they are separate from each other, the Good and the
Pleasant are similar to them.
3.
One whose mind runs after the Pleasant, he deteriorates
because of selfishness. The Good is restraint and the
Pleasant is that which is without restraint.
4.
The Good deals with pure knowledge only and the Pleasant is
false knowledge. Wise men are never attracted towards the
Pleasant; but the Good is disliked by the ignorant.
5.
Till such time that wealth and women are available, the
senses indulge in pleasures and no thought is given to self-
denial or non attachment. The Pleasant is welcome.
6.
The Good and the Pleasant are inter-mixed like water and
milk. But the Swans of Manas lake drink only the milk.
7.
Similarly, those steadfast by nature, wise, self-controlled
and fortunate ones only hanker for the Good and shun the
Pleasant.
8.
But look at those dullards who are only keen about caring
for their body, cattle, children, wealth, status and wellbeing!
They acquire the Pleasant only.
9.
Whether it be the Good or the Pleasant, even if both are
understood in the right way, it is difficult to bring the
Good into practice, even for a person who is independent in
his thinking.
10.
However, if both are available, it is difficult to select,
and if ignorance wins over discrimination, then the Pleasant
comes and embraces one.
11.
In setting aside the Pleasant and accepting the Good is the
real spiritual endeavour, just as the Swan separates the
milk from the mixture of milk and water.
12.
The Good and the Pleasant are both attainable by a person.
But those dullards without self-control are incapable of
discrimination.
13.
Initially, one should definitely be able to understand
wherein lies the Good. Afterwards if there are obstacles in
the way, one would be able to avoid them entirely.
14.
At this point, the human efforts to attain the four well-
known goals of life1 intervene and make their claims. But one
must fight for the sake of the Good and make intense
efforts.
15.
Inconceivable are the whirlpools of the mundane existence
which rotate incessantly, twenty-four hours of the day. Man
suffers the harsh miseries of the three-fold tribulations2.
16.
Because of them (whirlpools of mundane existence), extreme
miseries befall and man is harrassed or tormented. Then he
tries to discover easy means of pleasure to avoid them.
17.
The whirlpool of mundane existence is unbearable. How can it
be stopped? Could there be a means to do so? He starts
thinking thus.
18.
With good luck, when these thoughts are born they motivate
the goals of life. Then for the sake of his own good, he
follows the right path.
19.
False knowledge or illusion are existing from the very
beginning. They are like the futile illusions created by the
pearl, the silver and the mirage. They should be considered
as erroneous conceptions and obstacles and, therefore,
should be removed.
20.
In a dream, if innumerable hail stones of gold shower and
are collected with effort, thinking that they will prove
useful in time of need, they disappear on awakening.
21.
Knowingly and unknowingly, fate, destiny, passion, hope,
desire or covetousness are always the obstacles – remember
this! and uproot them at the outset.
22.
That which even sunlight cannot penetrate, and from which
the intellect returns defeated, and where the Vedas and
Shrutis cannot get a foothold, the Guru leads you to it.
23.
Passion and anger, these are the two emotions, which come in
the way of true knowledge. They shatter the power of
understanding, concentration and samadhi very skillfully.
24.
If a flame and camphor come close together, is it possible
for them to push away from each other? No sooner than they
come together, the camphor starts burning due to the flame.
25.
What is the use of such a person who is continuously
wallowing in sin and in acts forbidden by the scriptures,
even though he is a scholar, because he does not know what
is right and what is wrong?
26.
Similarly, that person who is always restless, perturbed
from within, driven crazy by being caught in the clutches of
the senses, cannot attain wisdom.
27.
He, who is contented, calm and constant in his search for
his True Self, and above all, obedient to his Guru is full
of wisdom.
28.
Whether he be a householder or a Rishi, if he knows his
destination he should be the master of the chariot of his
body. What is the use of a pedant?
29.
There is no scope for just blabbering. Only learning is the
essence. Oh, you! regard your body as a chariot and then sit
still in it.
30.
In the chariot of one’s own body, make your intellect the
charioteer and be the master yourself. Then you can sit at
ease.
31.
On these roads full of obstacles, in the form of pleasures
of the senses, make the charioteer control the ten prancing
horses of the sense organs by means of the reins, in the
form of the mind.
32.
If the horses try to run helter-skelter, the charioteer will
hold the reins to control the horses. And once they are
entrusted to him, you can rest at ease.
33.
If the charioteer is skillful and expert, the horses will
run properly. But if the mind in control of the reins is not
independent, there is weakness.
34.
Whenever the intellect accompanied by the sense of
discretion, is in a position to guide the chariot, that
person has full control over himself. One who can
concentrate and whose mind is composed only can reach the
supreme state of salvation and all others tire out on the
way.
35.
He will not be satisfied whose mind is restless. He has no
entry in the realm of the supreme state of salvation and
thus cannot avoid the cycle of birth and death.
36.
Such is that supreme state but when can one find it? When
all the doubts of the mind are cleared, it then appears
before you on its own.
37.
Here logic, deductions, popular talk or discussions are of
no avail. Only by God’s grace you can attain it. All other
sciences of learning are futile.
38.
This is the marvel in this case – that innocent belief
succeeds in knowing it, while logical skills are futile and
the logical mind is confused.
39.
Those who acquire the perfect wisdom are of a different
type, whose thinking and intelligence are of a different
kind. Please understand that such a person who has the real
knowledge is very different and he is the best person to
impart knowledge.
40.
How the precious body is wasted! Wealth and pleasures are
like the afternoon shadows, short-lived. Understand that
this is a powerful illusion created by God and surrender at
the feet of the Saints.
41.
Saints are like the vessel on the oceans of the world. You
be one of the passengers. Who else is capable of taking you
across to the yonder shore?
42.
Self-control and detachment, if combined together, will take
him across the worldly ocean without difficulty, even though
he may be a dullard like a millstone.
43.
The Lord has six divine perfections or attributes3.
Detachment is the first and foremost. Those who are
extremely fortunate, they only obtain it and others do not.
44.
Unless the duties as fixed by the Shastras are performed,
the mind cannot be purified. Till the mind is not purified,
know that true knowledge is not possible.
45.
Know, therefore, that only performance of your duty is the
root cause for gaining knowledge. Fulfilment of the daily
duties, occasional duties and those prescribed by the
scriptures will cleanse the impurities of your mind.
46.
In this way, in that purified mind, self-control and
detachment take place; and also control of breath and body
etc.4, which are the means of procuring that wealth, are at
your disposal. Finally, with their help, one can be free of
body while living in it.
47.
He who discards the fruits of action and expectations with
the help of full concentration of mind and surrenders to a
Guru wholeheartedly, then the Guru accepts him.
48.
He who has given up the pleasures of the world, who is a
devoted follower, who has full faith and who has become wise
due to the knowledge he has acquired, even to him there is
no other way.
49.
Even after that knowledge is obtained, if he does not behave
in the right fashion, he will be neither here nor there,
neither on heaven nor earth – he will be suspended i– he will be suspended in
between like a Trishanku.
50.
The ignorance of the person is the cause of the very
materialistic attitude. When there is the knowledge of the
self in its true sense, it will lead to the state of
detachment towards the material world on its own.
51.
A person who is self realised is always devoid of ego. For
him the worldly concepts of right and wrong, pious and
ominous, good and bad are of no consequence.
52.
In one, whose pride of material achievements disappears,
detachment takes its place immediately – and that in itself
is the ultimate state of being. Remember this perfectly
well.
53.
In the natural course of existence, there are friends and
foes. But in the case of detachment it all seems foolish,
because when one sees ME in all, how can there be friendship
or enemity?
54.
In comparison to the supreme happiness even extreme bodily
agony seems insignificant. In such a case, therefore, who
can crave for worldly happiness if one has acquired the
supreme happiness?
55.
Even though mountains of worldly miseries befall him, he
will not be perturbed even in the least bit and will be firm
like a rock of courage.
56.
God gives the gift of detachment to him whom He chooses to
bless. Then He couples it with the sense of discrimination
and makes him cross the worldly ocean.
57.
For the seeker of the Self, desirous of beholding his true
Self as clearly as his reflection in the mirror, there is no
other place except this world or the heavens. There is no
third place for him.
58.
If rituals and sacrifices are performed, the deities are
pleased and they grant residence after death in the heavens.
One may get the fruits of the actions but one cannot obtain
the wealth of self-knowledge.
59.
It is true that after great many austerities one becomes a
Gandharva5, but the knowledge of the soul is very obscure.
Therefore, those who are desirous of the true knowledge of
the soul will opt for a long life on the earth.
60.
Here the mind is purified; the intellect becomes clear like
a mirror; and the purest form of knowledge of the self,
which is threefold purification (mind, intellect and atma)
is reflected.
61.
In the other place, which is the heavens, it is possible to
get the knowledge of the self but it is very difficult and
it requires tremendous efforts to reach it.
62.
Illusion entwines you like a serpent; and, as it were,
completely squeezes the intestines. The illusion also
embraces outwardly – who can be capable of avoiding it?
63.
You have been watching us while sitting here. You possess
fifty times more money (than rupees five) in your pocket.
Take it out now. Let us see. Confusion6 is in your pocket”.
64.
When asked to take it out, the gentleman put his hand in his
pocket and took out a packet, which consisted of twenty-five
notes of rupees ten each and counted them.
65.
The gentleman was ashamed in his heart of hearts and thought
to himself: ‘How well Maharaj knows the inner secrets!’ He
put his head at his feet and anxiously asked for his
blessings.
66.
Then Baba said at that time: “Now wrap up your fake Brahman.
Till your greed is not destroyed, you will never realise
Brahman.
67.
He whose mind is attached to his family and possessions
(sons, farm, animals etc.) how can he achieve Brahman till
constant awareness of his wealth is not abandoned.
68.
The greed for money is very difficult. It is a deep
whirlpool of pain, full of crocodiles in the form of conceit
and jealousy. Only a desireless person can swim across these
difficult waters.
69.
There is unending enmity between avarice and Brahman. How
can he attain salvation and practice self–denial who has no
time for meditation? A covetous man is a fallen man.
70.
Where there is greed, there is no peace, no contentment, nor
restfulness. All means (of achieving Brahman) turn to dust
when avarice takes hold of the mind.
71.
He who indulges in low, forbidden acts and stoops down to
lowest behaviour, unacceptable to the Shrutis and the
Smritis, and who is permanently leading that kind of life,
can never have equanimity of mind.
72.
Such a man is called whimsical. He is always engaged in
wicked deeds, permanently wallowing in worldly pleasures and
he never understands what is good or bad.
73.
May be he has understood the nature of Brahman but if he is
not detached from the fruits of his action, then his
knowledge of the Brahman is futile and he is not selfrealised.
74.
If anybody approaches a Saint and asks for anything, a Saint
first judges whether he is worthy of it and then grants him
his desire accordingly.
75.
One whose mind is engaged day and night in boasting about
material achievements and seeking pleasures, for such a
person the preachings of a Guru are of no use. For both, it
is a sheer waste of time!
76.
He who tries to penetrate the realm of divine life without
the purification of his mind, his efforts appear like an
exhibition of scholarship. It is all a futile effort.
77.
Therefore, one should speak only what one understands; and
should eat what one can digest otherwise unnecessarily there
will be indigestion. Everybody knows this.
78.
My treasury is full, I can give anything anyone asks for but
I have to take into account the receiver’s capacity. I give
that which one is able to receive only.
79.
If you heed all that I have said, you will be benefitted.
Sitting as I do in this holy masjid, I never utter an
untruth”.
80.
When one takes a dip with full faith in the river of the
nectar of the words of Saints, one is purified both inwardly
and outwardly and all the impurities are washed away.
81.
Such is the greatness of Sainath, which when I try to
describe there is no end! How can I compare him, who is
incomparable? He is reached through pure love.
82.
He is a mother to all – refuge of all the helpless and
fatigued – the support of those dependent on him, as is a
tree to a creeper. He also gives a cool shade to those who
are poor and helpless.
83.
There are many Saints who have given up the world. They keep
silent, living in mountain caverns in solitude, and only
care for their own permanent good.
84.
Of what use are such Saints who are only interested in their
own good or only their own spiritual advancement?
85.
But Sai Baba was not that kind of a Saint. Though he had no
relatives, friends, home, wife or son, he continued to dwell
in the world.
86.
He accepted negligible quantity of alms from five households
and lived under a tree, night and day. Setting up his scanty
possessions, he taught the ways of life.
87.
Such great Saints are rare in this world who after attaining
Self realisation strive for the good of the people.
88.
Blessed is that country, blessed that family, blessed those
pious parents, blessed that holy womb that gave birth to
this gem.
89.
Without efforts, this ‘Parees’7 was found, but it was
regarded as a mere stone and discarded by many. In Shirdi,
this great devotee was not recognised for a long time by
anybody.
90.
It is like a gem falling in a heap of garbage, which urchins
discover – play about with it freely and step on it,
assuming it to be a stone.
91.
Be it so. In this way, that seeker of Brahman was satisfied
after receiving his blessings. It is the same case with all
of us. We should give up this hard path.
92.
As long as we enjoy outer pleasures like listening to sweet
music, enjoying a soft touch, sweet fragrance and pleasing
sights, there cannot be a control over the senses.
93.
Unless the senses are under control and their very nature
changes and turns within, the understanding of Brahman and
experiencing it are impossible.
94.
Initially one should be completely desireless8. Then one
should surrender totally to a Guru. In this way, he who
develops firm and full faith deserves the knowledge of the
Atman.
95.
When the five sense organs, like the ears etc, abandon their
respective pleasures, then the mind will give up doubts and
desires.
96.
Thus, disregarding the difference and being free internally,
the intellect will be relieved of its burden of taking
decisions. That itself is the supreme state of mind and the
unchangeable Brahman is also the same.
97.
When the intellect will not need the help of the sense of
discretion, the mind will come alive. That is Pure
Consciousness and nothing else. Blessed is the man who can
gain it.
98.
When the sense organs turn away from worldly pleasures and
are introverted, Bliss of Self is experienced and everything
else will mean unhappiness.
99.
It is camouflaged by the senses and passions. It is
extremely minute. Thus this knowledge of Atman is difficult
to perceive. It is the means of supreme happiness. It is
very mysterious in nature and unintelligible.
100. He who is unconcerned about the present world and the other
world till he reaches the stage of Hiranyagarbha9, know that
he alone is emancipated and he only is annointed with
Brahmanpada10.
101. The mind should be slowly and gradually turned back from
sense objects and should be made to concentrate on the
Atman. Knowledge of the Atman will thus be acquired.
102. Disinterested in the fruits of action in the present world
and the other world, and unconcerned over the duality of
happiness and unhappiness, only the intelligent people enjoy
the divine experience.
103. Who can be happy in the torturous waters of the worldly
ocean, engulfed by the flames of the fire of Vadranal11 and
the three-fold miseries12.
104. Therefore, for the sake of one’s own upliftment, one should
attain Sai’s blessings. Read his stories, listen and
meditate on them.
105. If you listen to this biography of Sainath, in the company
of wife, son, family, friends and relatives, you will get
the benefits of both the worlds. Baba’s leelas are unique.
106. Only the fortunate and faithful listeners are able to listen
to these stories. While listening, a feeling of lightness
steals through them and leads to an all encompassing peace.
107. In the running waters of the stream of the life stories, the
salt of actions and non-actions will dissolve and Sai’s
beautiful image will appear before the eyes, through
listening.
108. By listening to his life story, sins will be destroyed. By
listening to his life story, destiny will be fought. By
listening to his life story, supreme happiness will be
achieved effortlessly by the listeners.
109. By listening, the heart will become pure; by listening the
cycle of birth and death will be avoided; by listening the
listeners will achieve Brahman, which can be achieved by
performing actions and offering the fruits to Brahman.
110. Such a person who desires to serve Sai, Sai will make him
desireless and Sairama will give rest, peace and happiness
to his own devotee.
111. Oh, listeners please read, listen, study or meditate on this
book, part by part, daily or learn it or recite it.
112. ‘Know thyself perfectly well. That happiness is Brahman’; is
the famous quotation from the Taittirya Upanishad. This is
transcripted to the devotees by Baba, who was well-versed in
the Shrutis.
113.“Do not worry in the least. Remain always cheerful. Do not
have any anxieties until death.” Baba always preached this.
114. This chapter may deal with the explanation about Brahman;
but the implication is that he who surrenders to Sai, his
ship will be able to cross the worldly ocean.
115. One should give advice for the good of the people repeatedly
and should oblige others. This motto, Baba followed and
behaved accordingly.
116. Whether this is right or wrong, these arguments are
subjective. In this book, the happiness of common people is
stressed upon.
117. This is the purpose behind this book. Baba knows the cause
and effect. Just as he knows the people’s aspirations, he
also knows their future.
118. Listen to the stories from the mouth of the Guru, experience
his incomprehensible powers, try to retain and memorise as
many stories as possible and also tell others.
119. If this beautiful life story of Sai is listened to with
great respect, the sorrows and difficulties of the narrator
and the listener will be destroyed and will bring to an end
the days of suffering of all.
120. Experiencing his divine powers, who cannot be surprised,
except the unfortunate one? His mere darshan calmed the
beholders, making them bow at his feet.
121. Listen with full understanding and implications to the lucid
stories of Sai. If such an opportunity of happiness is there
who will miss it?
122. In the stormy waters of hope, there are whirlpools of son,
wife and friends; crocodiles of passion, rage etc., and
sharks13 in the form of various diseases.
123. At some times there is a temporary aversion for hours
together. There is a mental conflict, an erruption; but the
bond cannot be broken.
124. You should teach your own mind that you are yourself the
pure Brahman, but you are bound to the body like a parrot14,
clinging to the bar which goes around rotating.
125. You have been lured away by illusions and temptations.
Therefore, you have forgotten your own true self. Be aware
and realise your real nature immediately.
126. Delusion creates more delusion; and thus the illusion about
bodily pride takes place. Try to understand that the concept
of ‘I and Mine’ is like a mirage. Therefore, why don’t you
become detached?
127. Oh, you! Think well, whether you should get entangled in
this notion of ‘I and Mine’ in this worldly existence. Oh,
parrot! leave the bar and fly high above in the sky.
128. Where there is liberty there is bondage; and bondage is
accompanied by liberty. Ignoring both these conditions, you
should live in the purest spirit within you.
129. This is subjective knowledge. Happiness and misery is total
ignorance. Therefore, abandon that knowledge and acquire
true knowledge, which is the knowledge of the Brahman, and
which is with you.
130. As long as the discrimination between ‘You and me’ exists,
it is not possible to perceive your own good. Give it up and
then look at yourself by throwing away selfishness.
131. If a person as wealthy as Kuber15, outwardly leads the life
of a mendicant, he is not doing the right thing. It is a
hypocritical behaviour and all due to false knowledge.
132. Regularly listen to the best of the scriptures; follow the
advice of the Guru with faith; be always alert and lead a
regulated life.
133. Those who follow this principle automatically follow the
path leading to their salvation. Innumerable beings are thus
liberated very naturally.
134. He, who constantly thinks, day and night, as to when he will
be free of the bonds of this world, will be able to cut off
this bond.
135. Securing as much solitude as one can, and bearing in mind
that the worldly existence is ephemeral, one should always
be engaged in studying and understanding the meaning of the
Atman.
136. With mind full of devotion and faith, a disciple should
completely and humbly surrender. Till such time, the Guru
will not give the treasure of knowledge to him.
137. Serve the Guru with your whole being. Think of salvation and
bondage, ponder upon the question of true knowledge and
ignorance and leave the success only to the Guru.
138. Nobody else but a Guru can tell about the Atman and the
Supreme Self. Guru also does not give even a particle of
knowledge unless one surrenders completely.
139. If anyone else excepting the Guru imparts knowledge it will
not be able to liberate you from the world; neither will it
at all be possible of leading to the fruits of Moksha nor
will it ever have the full impact on your mind.
140. Therefore, knowledge is not possible to be obtained without
a Guru. All the learned men are aware of this that the
capable feet of the Guru can solve the mystery of the
Brahman and the Atman.
141. Without any hesitation give up your ego and pride, and
prostrate yourself, bowing your head down at the feet of the
Guru.
142. ‘I am your humblest servant. I have always regarded your
feet as my only solace’. Utter these words. Gather courage
and have faith in him.
143. Then you should see his miracle. The ocean of mercy, in the
form of the Guru, will be moved and will take you in his
bed, swaying you lightly on the waves of kindness.
144. He will keep his hand of re-assurance on your head; will
ward off bad omens; burn up heaps of all sins and annoint
the forehead with ‘udi’.
145. This discourse about the meaning of Brahman to the seeker of
Brahman was incidental. He gave the complete essence of the
knowledge of oneness of Jiva and Shiva16 to all his devotees.
146. What need could Maharaj have, with his immeasurable wisdom
and profound learning, to indulge in humour and cut jokes?
147. Such a doubt may arise. But, if you think carefully, there
is only one satisfactory explanation. Listen attentively.
148. When you are amongst young children, talking with them,
enjoying their lisping prattle, does serious talk ever take
place?
149. Is there no love for them? On the contrary, ordinary words
will not be able to describe that love. But, light talk and
humour are the skillful ways of teaching.
150. Does a child know what is the hidden ailment which is
troubling him? The mother only has to give him the necessary
medicine and forcibly, if he obstinately refuses it;
151. Sometimes by coaxing, at times by glaring with angry eyes,
at times by beating, and also sometimes with a loving
embrace.
152. When the children mature one likes to dote on them. But the
knowledge given to them has to be adjusted in accordance
with the sharp or dull intelligence.
153. A sharp intellect can grasp quickly. Not even a second is
needed to understand and assimilate the teachings. In the
case of a dullard it is quite different. It takes a lot of
efforts for him to understand and retain.
154. Sai Samartha was the store of knowledge. He imparts the
wealth of knowledge according to the intelligence of the
devotee and first decides about his capability and purity.
155. He was intuitive and at the outset itself he knew everybody
in their entirety. He decided on the right means of teaching
and the right kind of discipline in accordance with the
capability.
156. Whatever a person deserves he decides before hand and works
according to their capacities. Baba carries their
responsibilities on himself.
157. Similarly, though we look old and respectable, before that
Siddha Sai we are like children behaving childishly, always
keen on enjoying humour.
158. Baba had an abundance of jokes. He leaves his devotees free
of worry by offering that knowledge for which the devotee
has a worry.
159. A person may be intelligent or a dullard. If he reads this,
he would feel great joy. Listening to it, he will wish to
listen to it more and more. Meditating on it, it will give
contentment and bliss.
160. If a person recites it over and over again, its divine
meaning will manifest itself. If he tries to meditate on it
every day, he will have great pleasure and permanent
happiness, without obstacles. Such is his unfathomable
leela!
161. Luckily whoever has had a little experience of this, his
body, speech and mind will become inseparably attached to
Baba. Such is his inconceivable leela!
162. Hemad surrenders at the feet of Sai. One way of doing good
to a devotee is to impart knowledge by use of humour. The
seeker of Brahman was just an instrument.
163. The next chapter is even more absorbing than this. It will
fulfil the wishes of the listeners. The secret desire of my
heart was fulfilled, with lucid explanation.
164. How I approached Madhav, how I gave him Baba’s message and
how I received his blessings. Listen to all that from the
beginning to the end.
May there be well-being. This is the end of the seventeenth
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant impelled by Saints and virtuous people, called: “The
Narration of the Knowledge of Brahman”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1. Dharma, Artha, Kama, Moksha.
2. Corporal, Mental and Destined.
3. Glory, Wealth, Generosity, Fame, Knowledge and Detachment.
4. Sham, dama, tapa, titiksha, shradha and samadhan.
5. Celestial chorister.
6. A pun is made on the word Brahma, in Marathi.
7. A stone which can turn ordinary stones into gold.
8. Give up desire for wealth, progeny and fame.
9. Last stage of Yogic Samadhi.
10. The station of Brahman as attained by the austerities.
11. Fire under the ocean.
12. Adhidaivik, adhyatmik and adhibhautik.
13.
Actually, a huge imaginary fish called Timingil is mentioned.
14.
Bird-catchers use a device for catching the parrots, which begins
to rotate as soon as the parrot sits on the bar. The parrot clings
desperately to the bar in the false notion that this way he will be
secure. If he lets go, he could fly away. But he hangs on and is
caught.
15.
Treasurer of the heavens.
16.
The Atman and the Supreme Self.
Shri Sai Baba
(This portrait was sent by Baba to Saddu Bhayya on 8.02.1915)
The Narration of the Knowledge of Brahman
I bow down to Sree Ganesh
I bow down to Sree Saraswati
I bow down to the *XU.
I bow down to the Family Deity
I bow down to Sree Sita-Ramachandra
I bow down to Sree Sadguru Sainath.
1.
In the last chapter, I had mentioned that in this chapter
will be described the qualities of Permanent Good and the
Pleasant. Listen to it with respect.
2.
“As light and darkness are inter-related to each other,
still they are separate from each other, the Good and the
Pleasant are similar to them.
3.
One whose mind runs after the Pleasant, he deteriorates
because of selfishness. The Good is restraint and the
Pleasant is that which is without restraint.
4.
The Good deals with pure knowledge only and the Pleasant is
false knowledge. Wise men are never attracted towards the
Pleasant; but the Good is disliked by the ignorant.
5.
Till such time that wealth and women are available, the
senses indulge in pleasures and no thought is given to self-
denial or non attachment. The Pleasant is welcome.
6.
The Good and the Pleasant are inter-mixed like water and
milk. But the Swans of Manas lake drink only the milk.
7.
Similarly, those steadfast by nature, wise, self-controlled
and fortunate ones only hanker for the Good and shun the
Pleasant.
8.
But look at those dullards who are only keen about caring
for their body, cattle, children, wealth, status and wellbeing!
They acquire the Pleasant only.
9.
Whether it be the Good or the Pleasant, even if both are
understood in the right way, it is difficult to bring the
Good into practice, even for a person who is independent in
his thinking.
10.
However, if both are available, it is difficult to select,
and if ignorance wins over discrimination, then the Pleasant
comes and embraces one.
11.
In setting aside the Pleasant and accepting the Good is the
real spiritual endeavour, just as the Swan separates the
milk from the mixture of milk and water.
12.
The Good and the Pleasant are both attainable by a person.
But those dullards without self-control are incapable of
discrimination.
13.
Initially, one should definitely be able to understand
wherein lies the Good. Afterwards if there are obstacles in
the way, one would be able to avoid them entirely.
14.
At this point, the human efforts to attain the four well-
known goals of life1 intervene and make their claims. But one
must fight for the sake of the Good and make intense
efforts.
15.
Inconceivable are the whirlpools of the mundane existence
which rotate incessantly, twenty-four hours of the day. Man
suffers the harsh miseries of the three-fold tribulations2.
16.
Because of them (whirlpools of mundane existence), extreme
miseries befall and man is harrassed or tormented. Then he
tries to discover easy means of pleasure to avoid them.
17.
The whirlpool of mundane existence is unbearable. How can it
be stopped? Could there be a means to do so? He starts
thinking thus.
18.
With good luck, when these thoughts are born they motivate
the goals of life. Then for the sake of his own good, he
follows the right path.
19.
False knowledge or illusion are existing from the very
beginning. They are like the futile illusions created by the
pearl, the silver and the mirage. They should be considered
as erroneous conceptions and obstacles and, therefore,
should be removed.
20.
In a dream, if innumerable hail stones of gold shower and
are collected with effort, thinking that they will prove
useful in time of need, they disappear on awakening.
21.
Knowingly and unknowingly, fate, destiny, passion, hope,
desire or covetousness are always the obstacles – remember
this! and uproot them at the outset.
22.
That which even sunlight cannot penetrate, and from which
the intellect returns defeated, and where the Vedas and
Shrutis cannot get a foothold, the Guru leads you to it.
23.
Passion and anger, these are the two emotions, which come in
the way of true knowledge. They shatter the power of
understanding, concentration and samadhi very skillfully.
24.
If a flame and camphor come close together, is it possible
for them to push away from each other? No sooner than they
come together, the camphor starts burning due to the flame.
25.
What is the use of such a person who is continuously
wallowing in sin and in acts forbidden by the scriptures,
even though he is a scholar, because he does not know what
is right and what is wrong?
26.
Similarly, that person who is always restless, perturbed
from within, driven crazy by being caught in the clutches of
the senses, cannot attain wisdom.
27.
He, who is contented, calm and constant in his search for
his True Self, and above all, obedient to his Guru is full
of wisdom.
28.
Whether he be a householder or a Rishi, if he knows his
destination he should be the master of the chariot of his
body. What is the use of a pedant?
29.
There is no scope for just blabbering. Only learning is the
essence. Oh, you! regard your body as a chariot and then sit
still in it.
30.
In the chariot of one’s own body, make your intellect the
charioteer and be the master yourself. Then you can sit at
ease.
31.
On these roads full of obstacles, in the form of pleasures
of the senses, make the charioteer control the ten prancing
horses of the sense organs by means of the reins, in the
form of the mind.
32.
If the horses try to run helter-skelter, the charioteer will
hold the reins to control the horses. And once they are
entrusted to him, you can rest at ease.
33.
If the charioteer is skillful and expert, the horses will
run properly. But if the mind in control of the reins is not
independent, there is weakness.
34.
Whenever the intellect accompanied by the sense of
discretion, is in a position to guide the chariot, that
person has full control over himself. One who can
concentrate and whose mind is composed only can reach the
supreme state of salvation and all others tire out on the
way.
35.
He will not be satisfied whose mind is restless. He has no
entry in the realm of the supreme state of salvation and
thus cannot avoid the cycle of birth and death.
36.
Such is that supreme state but when can one find it? When
all the doubts of the mind are cleared, it then appears
before you on its own.
37.
Here logic, deductions, popular talk or discussions are of
no avail. Only by God’s grace you can attain it. All other
sciences of learning are futile.
38.
This is the marvel in this case – that innocent belief
succeeds in knowing it, while logical skills are futile and
the logical mind is confused.
39.
Those who acquire the perfect wisdom are of a different
type, whose thinking and intelligence are of a different
kind. Please understand that such a person who has the real
knowledge is very different and he is the best person to
impart knowledge.
40.
How the precious body is wasted! Wealth and pleasures are
like the afternoon shadows, short-lived. Understand that
this is a powerful illusion created by God and surrender at
the feet of the Saints.
41.
Saints are like the vessel on the oceans of the world. You
be one of the passengers. Who else is capable of taking you
across to the yonder shore?
42.
Self-control and detachment, if combined together, will take
him across the worldly ocean without difficulty, even though
he may be a dullard like a millstone.
43.
The Lord has six divine perfections or attributes3.
Detachment is the first and foremost. Those who are
extremely fortunate, they only obtain it and others do not.
44.
Unless the duties as fixed by the Shastras are performed,
the mind cannot be purified. Till the mind is not purified,
know that true knowledge is not possible.
45.
Know, therefore, that only performance of your duty is the
root cause for gaining knowledge. Fulfilment of the daily
duties, occasional duties and those prescribed by the
scriptures will cleanse the impurities of your mind.
46.
In this way, in that purified mind, self-control and
detachment take place; and also control of breath and body
etc.4, which are the means of procuring that wealth, are at
your disposal. Finally, with their help, one can be free of
body while living in it.
47.
He who discards the fruits of action and expectations with
the help of full concentration of mind and surrenders to a
Guru wholeheartedly, then the Guru accepts him.
48.
He who has given up the pleasures of the world, who is a
devoted follower, who has full faith and who has become wise
due to the knowledge he has acquired, even to him there is
no other way.
49.
Even after that knowledge is obtained, if he does not behave
in the right fashion, he will be neither here nor there,
neither on heaven nor earth – he will be suspended i– he will be suspended in
between like a Trishanku.
50.
The ignorance of the person is the cause of the very
materialistic attitude. When there is the knowledge of the
self in its true sense, it will lead to the state of
detachment towards the material world on its own.
51.
A person who is self realised is always devoid of ego. For
him the worldly concepts of right and wrong, pious and
ominous, good and bad are of no consequence.
52.
In one, whose pride of material achievements disappears,
detachment takes its place immediately – and that in itself
is the ultimate state of being. Remember this perfectly
well.
53.
In the natural course of existence, there are friends and
foes. But in the case of detachment it all seems foolish,
because when one sees ME in all, how can there be friendship
or enemity?
54.
In comparison to the supreme happiness even extreme bodily
agony seems insignificant. In such a case, therefore, who
can crave for worldly happiness if one has acquired the
supreme happiness?
55.
Even though mountains of worldly miseries befall him, he
will not be perturbed even in the least bit and will be firm
like a rock of courage.
56.
God gives the gift of detachment to him whom He chooses to
bless. Then He couples it with the sense of discrimination
and makes him cross the worldly ocean.
57.
For the seeker of the Self, desirous of beholding his true
Self as clearly as his reflection in the mirror, there is no
other place except this world or the heavens. There is no
third place for him.
58.
If rituals and sacrifices are performed, the deities are
pleased and they grant residence after death in the heavens.
One may get the fruits of the actions but one cannot obtain
the wealth of self-knowledge.
59.
It is true that after great many austerities one becomes a
Gandharva5, but the knowledge of the soul is very obscure.
Therefore, those who are desirous of the true knowledge of
the soul will opt for a long life on the earth.
60.
Here the mind is purified; the intellect becomes clear like
a mirror; and the purest form of knowledge of the self,
which is threefold purification (mind, intellect and atma)
is reflected.
61.
In the other place, which is the heavens, it is possible to
get the knowledge of the self but it is very difficult and
it requires tremendous efforts to reach it.
62.
Illusion entwines you like a serpent; and, as it were,
completely squeezes the intestines. The illusion also
embraces outwardly – who can be capable of avoiding it?
63.
You have been watching us while sitting here. You possess
fifty times more money (than rupees five) in your pocket.
Take it out now. Let us see. Confusion6 is in your pocket”.
64.
When asked to take it out, the gentleman put his hand in his
pocket and took out a packet, which consisted of twenty-five
notes of rupees ten each and counted them.
65.
The gentleman was ashamed in his heart of hearts and thought
to himself: ‘How well Maharaj knows the inner secrets!’ He
put his head at his feet and anxiously asked for his
blessings.
66.
Then Baba said at that time: “Now wrap up your fake Brahman.
Till your greed is not destroyed, you will never realise
Brahman.
67.
He whose mind is attached to his family and possessions
(sons, farm, animals etc.) how can he achieve Brahman till
constant awareness of his wealth is not abandoned.
68.
The greed for money is very difficult. It is a deep
whirlpool of pain, full of crocodiles in the form of conceit
and jealousy. Only a desireless person can swim across these
difficult waters.
69.
There is unending enmity between avarice and Brahman. How
can he attain salvation and practice self–denial who has no
time for meditation? A covetous man is a fallen man.
70.
Where there is greed, there is no peace, no contentment, nor
restfulness. All means (of achieving Brahman) turn to dust
when avarice takes hold of the mind.
71.
He who indulges in low, forbidden acts and stoops down to
lowest behaviour, unacceptable to the Shrutis and the
Smritis, and who is permanently leading that kind of life,
can never have equanimity of mind.
72.
Such a man is called whimsical. He is always engaged in
wicked deeds, permanently wallowing in worldly pleasures and
he never understands what is good or bad.
73.
May be he has understood the nature of Brahman but if he is
not detached from the fruits of his action, then his
knowledge of the Brahman is futile and he is not selfrealised.
74.
If anybody approaches a Saint and asks for anything, a Saint
first judges whether he is worthy of it and then grants him
his desire accordingly.
75.
One whose mind is engaged day and night in boasting about
material achievements and seeking pleasures, for such a
person the preachings of a Guru are of no use. For both, it
is a sheer waste of time!
76.
He who tries to penetrate the realm of divine life without
the purification of his mind, his efforts appear like an
exhibition of scholarship. It is all a futile effort.
77.
Therefore, one should speak only what one understands; and
should eat what one can digest otherwise unnecessarily there
will be indigestion. Everybody knows this.
78.
My treasury is full, I can give anything anyone asks for but
I have to take into account the receiver’s capacity. I give
that which one is able to receive only.
79.
If you heed all that I have said, you will be benefitted.
Sitting as I do in this holy masjid, I never utter an
untruth”.
80.
When one takes a dip with full faith in the river of the
nectar of the words of Saints, one is purified both inwardly
and outwardly and all the impurities are washed away.
81.
Such is the greatness of Sainath, which when I try to
describe there is no end! How can I compare him, who is
incomparable? He is reached through pure love.
82.
He is a mother to all – refuge of all the helpless and
fatigued – the support of those dependent on him, as is a
tree to a creeper. He also gives a cool shade to those who
are poor and helpless.
83.
There are many Saints who have given up the world. They keep
silent, living in mountain caverns in solitude, and only
care for their own permanent good.
84.
Of what use are such Saints who are only interested in their
own good or only their own spiritual advancement?
85.
But Sai Baba was not that kind of a Saint. Though he had no
relatives, friends, home, wife or son, he continued to dwell
in the world.
86.
He accepted negligible quantity of alms from five households
and lived under a tree, night and day. Setting up his scanty
possessions, he taught the ways of life.
87.
Such great Saints are rare in this world who after attaining
Self realisation strive for the good of the people.
88.
Blessed is that country, blessed that family, blessed those
pious parents, blessed that holy womb that gave birth to
this gem.
89.
Without efforts, this ‘Parees’7 was found, but it was
regarded as a mere stone and discarded by many. In Shirdi,
this great devotee was not recognised for a long time by
anybody.
90.
It is like a gem falling in a heap of garbage, which urchins
discover – play about with it freely and step on it,
assuming it to be a stone.
91.
Be it so. In this way, that seeker of Brahman was satisfied
after receiving his blessings. It is the same case with all
of us. We should give up this hard path.
92.
As long as we enjoy outer pleasures like listening to sweet
music, enjoying a soft touch, sweet fragrance and pleasing
sights, there cannot be a control over the senses.
93.
Unless the senses are under control and their very nature
changes and turns within, the understanding of Brahman and
experiencing it are impossible.
94.
Initially one should be completely desireless8. Then one
should surrender totally to a Guru. In this way, he who
develops firm and full faith deserves the knowledge of the
Atman.
95.
When the five sense organs, like the ears etc, abandon their
respective pleasures, then the mind will give up doubts and
desires.
96.
Thus, disregarding the difference and being free internally,
the intellect will be relieved of its burden of taking
decisions. That itself is the supreme state of mind and the
unchangeable Brahman is also the same.
97.
When the intellect will not need the help of the sense of
discretion, the mind will come alive. That is Pure
Consciousness and nothing else. Blessed is the man who can
gain it.
98.
When the sense organs turn away from worldly pleasures and
are introverted, Bliss of Self is experienced and everything
else will mean unhappiness.
99.
It is camouflaged by the senses and passions. It is
extremely minute. Thus this knowledge of Atman is difficult
to perceive. It is the means of supreme happiness. It is
very mysterious in nature and unintelligible.
100. He who is unconcerned about the present world and the other
world till he reaches the stage of Hiranyagarbha9, know that
he alone is emancipated and he only is annointed with
Brahmanpada10.
101. The mind should be slowly and gradually turned back from
sense objects and should be made to concentrate on the
Atman. Knowledge of the Atman will thus be acquired.
102. Disinterested in the fruits of action in the present world
and the other world, and unconcerned over the duality of
happiness and unhappiness, only the intelligent people enjoy
the divine experience.
103. Who can be happy in the torturous waters of the worldly
ocean, engulfed by the flames of the fire of Vadranal11 and
the three-fold miseries12.
104. Therefore, for the sake of one’s own upliftment, one should
attain Sai’s blessings. Read his stories, listen and
meditate on them.
105. If you listen to this biography of Sainath, in the company
of wife, son, family, friends and relatives, you will get
the benefits of both the worlds. Baba’s leelas are unique.
106. Only the fortunate and faithful listeners are able to listen
to these stories. While listening, a feeling of lightness
steals through them and leads to an all encompassing peace.
107. In the running waters of the stream of the life stories, the
salt of actions and non-actions will dissolve and Sai’s
beautiful image will appear before the eyes, through
listening.
108. By listening to his life story, sins will be destroyed. By
listening to his life story, destiny will be fought. By
listening to his life story, supreme happiness will be
achieved effortlessly by the listeners.
109. By listening, the heart will become pure; by listening the
cycle of birth and death will be avoided; by listening the
listeners will achieve Brahman, which can be achieved by
performing actions and offering the fruits to Brahman.
110. Such a person who desires to serve Sai, Sai will make him
desireless and Sairama will give rest, peace and happiness
to his own devotee.
111. Oh, listeners please read, listen, study or meditate on this
book, part by part, daily or learn it or recite it.
112. ‘Know thyself perfectly well. That happiness is Brahman’; is
the famous quotation from the Taittirya Upanishad. This is
transcripted to the devotees by Baba, who was well-versed in
the Shrutis.
113.“Do not worry in the least. Remain always cheerful. Do not
have any anxieties until death.” Baba always preached this.
114. This chapter may deal with the explanation about Brahman;
but the implication is that he who surrenders to Sai, his
ship will be able to cross the worldly ocean.
115. One should give advice for the good of the people repeatedly
and should oblige others. This motto, Baba followed and
behaved accordingly.
116. Whether this is right or wrong, these arguments are
subjective. In this book, the happiness of common people is
stressed upon.
117. This is the purpose behind this book. Baba knows the cause
and effect. Just as he knows the people’s aspirations, he
also knows their future.
118. Listen to the stories from the mouth of the Guru, experience
his incomprehensible powers, try to retain and memorise as
many stories as possible and also tell others.
119. If this beautiful life story of Sai is listened to with
great respect, the sorrows and difficulties of the narrator
and the listener will be destroyed and will bring to an end
the days of suffering of all.
120. Experiencing his divine powers, who cannot be surprised,
except the unfortunate one? His mere darshan calmed the
beholders, making them bow at his feet.
121. Listen with full understanding and implications to the lucid
stories of Sai. If such an opportunity of happiness is there
who will miss it?
122. In the stormy waters of hope, there are whirlpools of son,
wife and friends; crocodiles of passion, rage etc., and
sharks13 in the form of various diseases.
123. At some times there is a temporary aversion for hours
together. There is a mental conflict, an erruption; but the
bond cannot be broken.
124. You should teach your own mind that you are yourself the
pure Brahman, but you are bound to the body like a parrot14,
clinging to the bar which goes around rotating.
125. You have been lured away by illusions and temptations.
Therefore, you have forgotten your own true self. Be aware
and realise your real nature immediately.
126. Delusion creates more delusion; and thus the illusion about
bodily pride takes place. Try to understand that the concept
of ‘I and Mine’ is like a mirage. Therefore, why don’t you
become detached?
127. Oh, you! Think well, whether you should get entangled in
this notion of ‘I and Mine’ in this worldly existence. Oh,
parrot! leave the bar and fly high above in the sky.
128. Where there is liberty there is bondage; and bondage is
accompanied by liberty. Ignoring both these conditions, you
should live in the purest spirit within you.
129. This is subjective knowledge. Happiness and misery is total
ignorance. Therefore, abandon that knowledge and acquire
true knowledge, which is the knowledge of the Brahman, and
which is with you.
130. As long as the discrimination between ‘You and me’ exists,
it is not possible to perceive your own good. Give it up and
then look at yourself by throwing away selfishness.
131. If a person as wealthy as Kuber15, outwardly leads the life
of a mendicant, he is not doing the right thing. It is a
hypocritical behaviour and all due to false knowledge.
132. Regularly listen to the best of the scriptures; follow the
advice of the Guru with faith; be always alert and lead a
regulated life.
133. Those who follow this principle automatically follow the
path leading to their salvation. Innumerable beings are thus
liberated very naturally.
134. He, who constantly thinks, day and night, as to when he will
be free of the bonds of this world, will be able to cut off
this bond.
135. Securing as much solitude as one can, and bearing in mind
that the worldly existence is ephemeral, one should always
be engaged in studying and understanding the meaning of the
Atman.
136. With mind full of devotion and faith, a disciple should
completely and humbly surrender. Till such time, the Guru
will not give the treasure of knowledge to him.
137. Serve the Guru with your whole being. Think of salvation and
bondage, ponder upon the question of true knowledge and
ignorance and leave the success only to the Guru.
138. Nobody else but a Guru can tell about the Atman and the
Supreme Self. Guru also does not give even a particle of
knowledge unless one surrenders completely.
139. If anyone else excepting the Guru imparts knowledge it will
not be able to liberate you from the world; neither will it
at all be possible of leading to the fruits of Moksha nor
will it ever have the full impact on your mind.
140. Therefore, knowledge is not possible to be obtained without
a Guru. All the learned men are aware of this that the
capable feet of the Guru can solve the mystery of the
Brahman and the Atman.
141. Without any hesitation give up your ego and pride, and
prostrate yourself, bowing your head down at the feet of the
Guru.
142. ‘I am your humblest servant. I have always regarded your
feet as my only solace’. Utter these words. Gather courage
and have faith in him.
143. Then you should see his miracle. The ocean of mercy, in the
form of the Guru, will be moved and will take you in his
bed, swaying you lightly on the waves of kindness.
144. He will keep his hand of re-assurance on your head; will
ward off bad omens; burn up heaps of all sins and annoint
the forehead with ‘udi’.
145. This discourse about the meaning of Brahman to the seeker of
Brahman was incidental. He gave the complete essence of the
knowledge of oneness of Jiva and Shiva16 to all his devotees.
146. What need could Maharaj have, with his immeasurable wisdom
and profound learning, to indulge in humour and cut jokes?
147. Such a doubt may arise. But, if you think carefully, there
is only one satisfactory explanation. Listen attentively.
148. When you are amongst young children, talking with them,
enjoying their lisping prattle, does serious talk ever take
place?
149. Is there no love for them? On the contrary, ordinary words
will not be able to describe that love. But, light talk and
humour are the skillful ways of teaching.
150. Does a child know what is the hidden ailment which is
troubling him? The mother only has to give him the necessary
medicine and forcibly, if he obstinately refuses it;
151. Sometimes by coaxing, at times by glaring with angry eyes,
at times by beating, and also sometimes with a loving
embrace.
152. When the children mature one likes to dote on them. But the
knowledge given to them has to be adjusted in accordance
with the sharp or dull intelligence.
153. A sharp intellect can grasp quickly. Not even a second is
needed to understand and assimilate the teachings. In the
case of a dullard it is quite different. It takes a lot of
efforts for him to understand and retain.
154. Sai Samartha was the store of knowledge. He imparts the
wealth of knowledge according to the intelligence of the
devotee and first decides about his capability and purity.
155. He was intuitive and at the outset itself he knew everybody
in their entirety. He decided on the right means of teaching
and the right kind of discipline in accordance with the
capability.
156. Whatever a person deserves he decides before hand and works
according to their capacities. Baba carries their
responsibilities on himself.
157. Similarly, though we look old and respectable, before that
Siddha Sai we are like children behaving childishly, always
keen on enjoying humour.
158. Baba had an abundance of jokes. He leaves his devotees free
of worry by offering that knowledge for which the devotee
has a worry.
159. A person may be intelligent or a dullard. If he reads this,
he would feel great joy. Listening to it, he will wish to
listen to it more and more. Meditating on it, it will give
contentment and bliss.
160. If a person recites it over and over again, its divine
meaning will manifest itself. If he tries to meditate on it
every day, he will have great pleasure and permanent
happiness, without obstacles. Such is his unfathomable
leela!
161. Luckily whoever has had a little experience of this, his
body, speech and mind will become inseparably attached to
Baba. Such is his inconceivable leela!
162. Hemad surrenders at the feet of Sai. One way of doing good
to a devotee is to impart knowledge by use of humour. The
seeker of Brahman was just an instrument.
163. The next chapter is even more absorbing than this. It will
fulfil the wishes of the listeners. The secret desire of my
heart was fulfilled, with lucid explanation.
164. How I approached Madhav, how I gave him Baba’s message and
how I received his blessings. Listen to all that from the
beginning to the end.
May there be well-being. This is the end of the seventeenth
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant impelled by Saints and virtuous people, called: “The
Narration of the Knowledge of Brahman”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes:
1. Dharma, Artha, Kama, Moksha.
2. Corporal, Mental and Destined.
3. Glory, Wealth, Generosity, Fame, Knowledge and Detachment.
4. Sham, dama, tapa, titiksha, shradha and samadhan.
5. Celestial chorister.
6. A pun is made on the word Brahma, in Marathi.
7. A stone which can turn ordinary stones into gold.
8. Give up desire for wealth, progeny and fame.
9. Last stage of Yogic Samadhi.
10. The station of Brahman as attained by the austerities.
11. Fire under the ocean.
12. Adhidaivik, adhyatmik and adhibhautik.
13.
Actually, a huge imaginary fish called Timingil is mentioned.
14.
Bird-catchers use a device for catching the parrots, which begins
to rotate as soon as the parrot sits on the bar. The parrot clings
desperately to the bar in the false notion that this way he will be
secure. If he lets go, he could fly away. But he hangs on and is
caught.
15.
Treasurer of the heavens.
16.
The Atman and the Supreme Self.
Shri Sai Baba
(This portrait was sent by Baba to Saddu Bhayya on 8.02.1915)
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