20
The Lesson of the Essence of the Ishavasya
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.
Aum. I bow down to the Guru. You are the Manasarovar for us
devotees, the swans. Your sweet words of wisdom are the
pearls and your feet are our only refuge.
2.
You are our eternal support. You are most benevolent. You
feed us the prasad of pearls of salvation. You give us
refuge and tranquility. You make us escape the cycle of
births and deaths.
3.
How great is the abode of Siddha Sai! Worldly fatigue is
removed with mere darshan. When you go nearer, the delusion
of the world disappears and when you are in his company, he
wards off the weariness due to karma.
4.
Originally, Sai is without a form. For the sake of his
devotees he has taken a form and participated in the drama
as an actor, along with the actress Maya.
5.
Let us meditate on Sai, of those attributes, and go to
Shirdi for a while. Let us observe carefully, what happens
after the noon arati.
6.
After the noon arati, Maharaj would come to the outer side
of the Masjid and distribute ‘udi’ amongst the devotees with
a most compassionate look.
7.
The loving devotees, too, would immediately hug his feet,
then standing up, they would adoringly look at his face and
enjoy the shower of ‘udi’.
8.
Baba also lavishly offered handsful of ‘udi’ in the palms of
the devotees. With his thumb he would also apply it to their
foreheads. Oh, how much abundance of love he had in his
heart!
9.
“Bhau go and have your meals. Go Anna, go and eat your
delicious food. Go, everyone, go to your own homes.” He
would address each one, in this manner.
10. Though to-day it is not possible to behold that, all those
past glorious moments could be recaptured at those
particular places, at the particular times by means of hard
concentration.
11.
So be it. Meditating thus, visualising him from his feet
upwards to his face, prostrating before him humbly and
lovingly, let us continue to narrate the story.
12.
At the end of the last chapter, I had told the listeners,
that Baba had got a maidservant to clear the doubts about
the meaning of the shruti.
13. Ganu Das had started to write the commentary “Ishavasya
Bhavartha Bodhini”, in which some meaning was obscure, so he
came to Shirdi, to his Sadguru for elucidation.
14.
At that time, Baba said: “When you return, the maidservant
at Kaka’s house will clear your doubt”.
15. That is the last point of narration. Now
let’s continue from thence. Listeners should
listen carefully, so that their attention is
not distracted.
16.
Ganu Das had started to explain the meaning
of every stanza of the Ishavasya Upanishad1,
in verse form, for those who did not know
Sanskrit.
Das Ganu
17.
With this intention, he translated the meaning of Ishavasya
into simple, lucid, Marathi.
18.
This Upanishad is full of hidden meaning. Though the
word-to-word translation was achieved, unless the deeper,
implied meaning was clear, he felt dissatisfied.
19.
The essence of the four vedas is really the treasury for the
Upanishads. But without the grace of God and Guru it is
difficult to understand.
20.
One may say that I am learned and I will try on my own to
understand the Upanishads and explain the meaning exactly.
21.
But it is never possible. It cannot be brought into practice
till a Guru’s blessings are received. The secret riddles are
impossible to solve and at every step one would come across
difficulties.
22.
But for him who seeks the feet of the Guru, there is not the
slightest difficulty. The profound meaning reveals itself
very naturally to him.
23.
That knowledge, which is the science of realisation of the
Self, is a weapon to destroy the cycle of birth and death.
It can be achieved by giving up the ego and attachment; and
thus, one should qualify oneself to expound on it.
24.
If one takes refuge at the feet of such people, then within
moments the meaning is revealed. That imprisoned intellect
is liberated and the perplexity of the meaning disappears.
25.
While translating the Ishavasya into Marathi, Das Ganu
underwent such a plight. But when Sainath blessed him, his
difficulties were overcome.
26.
He had little knowledge of the Sanskrit language. Even then,
he bowed down to Acharya Vidyaranya2 and at Sai Baba’s feet
and began to write the verses in the verse form.
27.
Ganu Das’s language was like the flow of milk to which was
added the sugar of Sai Prasad. Now, oh listeners, listen to
the sweetness resulting from it, for a moment with respect.
28.
So be it. You should read the original if you wish to
understand fully the implications and the meanings of the
Bodhini3 to which I have referred, a while ago. But the
purpose of my narration is different. Bear it in mind.
29.
If his devotees come across any difficult passages while
reading any book, Maharaj can satisfy him without uttering
anything. See how he does it.
30.
This is the purpose of narrating this story, so that the
listeners should understand the gist. I have only this in my
mind. So, now, listen and pay attention.
31.
The writing of the commentary in verse form was completed.
Scholars approved of it. Ganu Das’ aspirations were
fulfilled. But, certainly, one doubt remained.
32.
He put it before the scholars. They all discussed it at
length. But the doubt was not cleared to his satisfaction.
33.
In the meantime, for some reason, Das Ganu had to go to
Shirdi; and lo! His problem was solved in the simplest of
ways.
34.
He went to have Sai’s darshan; held the feet of the Lord at
his head; prostrated himself and felt full of happiness.
35.
One compassionate glance from a saint, sweet words from the
mouth of a saint, the smiling face of a saint – bestow the
devotees with good fortune.
36.
Even the mere darshan of saints is able to wash off all
sins. How can the good fortune of those be described who are
permanently in their company!
37.
“Hello Ganu! From where have you come?” inquired Baba. “Is
everything alright? Are you happy and contented?”
38.
Ganu Das answered: “When you have graced and protected me
why should I be unhappy? I am profoundly happy.
39.
You know everything, so why are you making small talk, as a
formality. I too am aware why you are asking about my
happiness.
40.
You propelled me to start a new venture. When it is in full
swing, you have created an insoluble problem which no one
can resolve however it may be tried”.
41.
Thus ran their mutual exchange, as Ganu Das pressed his feet
and asked the question referring to the Ishavasya Bhavartha
Bodhini.
42.
“While writing the Ishavasya Bhavartha Bodhini my pen has
stopped. Many doubts and misconceptions arise in my mind.
Baba, please solve them”.
43.
He presented the whole matter, from the beginning to the
end, at Baba’s feet, with respect, and placed his doubt
which was extremely difficult to solve.
44.
Ganu Das humbly pleaded to Sainath saying: “All my efforts
over this book are going to be futile. You know the whole of
the story about the Ishavasya.
45.
Unless the doubt is cleared, the contents of the book will
not be clear.” Maharaj gave him his blessings and said: “Be
happy.
46.
Oh, what is so difficult about this? When you go back to
your place, the maid servant from that Kaka’s house will
remove the doubt easily”.
47.
That Kaka was Bhausaheb Dixit, one of Baba’s
loving devotees, who was always engaged in
the Guru’s services, fully devoting his
mind, body and speech to him.
48.
At a little distance from that famous city
called Bombay, in
a village called Parle, stayed this Haribhau.
49.
His real name was Hari, which his parents
Kakasaheb Dixit
gave him. People called him Bhausaheb and Baba had yet a
third name for him.
50.
Mahajani was called ‘Bade Kaka’, Nimonkar ‘Matare Kaka’ and
Bhausaheb ‘Langde Kaka4’ or ‘Bambiya Kaka5’.
51.
The parents give one name; a name is also there according to
the zodiac sign and nicknames are also given. Thus there are
many ways of giving names.
52.
Maharaj gave different names and these were used many a
times. That name itself became like a title which was
lovingly held.
53.
Sometimes, he was called ‘Bhikshu,’6 sometimes ‘Kaka’; Baba
stamped him with this and Kaka became famous in Shirdi by
that name only.
54.
Ganu Das was surprised and all others were astonished also.
How could Kaka’s maidservant resolve the doubt?
55.
A maidservant is after all a maidservant. How much education
could she have had? How learned could she be? Everything
seemed strange!
56.
To discover the meaning of the shruti is far beyond the
intelligence of a maidservant. “Maharaj is just joking” –
people spoke thus.
57.
All thought that Maharaj was only indulging in humour. But
Baba’s words, even though uttered jocularly, were accepted
as truth by Ganu Das.
58.
Having heard those words of Sai, people thought that those
words were said casually but for Das Ganu those words were
the real truth.
59.
Though Sai had spoken casually, all the people were anxious
to experience the outcome of those words.
60.
Whether they may or may not be uttered jokingly, they could
never be meaningless, because in every word that Baba spoke
there was a store of profound meaning.
61.
Whatever Baba said, these were not mere words but the seals
of destiny. Not one word would ever be futile. It would
accomplish its task at the proper time.
62.
This was Das Ganu’s firm belief, whatever may be the
feelings of others. According to the measure of one’s faith
the fruits are received.
63.
One gets fruits according to one’s devotion. One has the
strength according to one’s belief. A loving heart
determines the extent of purity of experience.
64.
He was the crown jewel amongst those who were learned. His
words were never untrue. He had pledged to fulfil the
desires of his devotees. That was his creed.
65.
The Guru’s words are never in vain. Listen to this story
attentively. All the miseries of the world will disappear
and you will take to the spiritual path.
66.
Ganu Das returned to Parle and went to Kakasaheb Dixit’s
house, wondering eagerly as to how Kaka’s maidservant was
going to help him.
67.
The next day, in the early hours of the morning, while Ganu
Das was still in bed enjoying those moments of perfect
contentment after a sound sleep, a strange incident
happened.
68.
A young peasant girl was singing in a melodious voice in a
tune that touched Ganu Das’ heart.
69.
The song was sung with long drawn notes. The composition was
appealing. When he heard it, he was carried away and he
listened attentively.
70.
Suddenly he was fully awakened. His attention was caught by
the meaning of the song. He listened to it with rapt
attention and was thoroughly pleased.
71.
‘Whose daughter is this child who sings seriously and
melodiously? She has fully explained the enigma of the
Ishavasya’, he mused.
72.
‘Hope that she is the same maidservant. Let me go and see
who she is, who has through her simple language revealed the
meaning of the shruti’.
73.
When he went outside, he saw that she was really a peasant
girl, cleaning the utensils in Kaka’s backyard at the
particular place assigned for such work.
74.
When he inquired, he discovered a surprising fact that this
girl was the sister of a male servant called Namya, who was
serving at Dixit’s home.
75.
He was certain that she was that maidservant. Her song wiped
off all doubts. What can the saints not do? Even a buffalo
recited the Vedas at the command of one7!
76.
Thus the song sung by this girl became the means of Das
Ganu’s satisfaction. All the people understood the
implications and the greatness that lies behind Baba’s
jocular words.
77.
Some said that Ganu Das was sitting and doing his puja in
the temple room in Kaka’s home at the time when he heard the
song.
78.
Whatever it was, the conclusion is that you should mark how
Maharaj taught his devotees in different ways.
79.
“Sit wherever you are and ask me. Why do you wander from
place to place? I will satisfy your curiosity. Have this
much faith.
80.
I fill the space. There is not a place where I am not. I
appear anywhere where there is devotees’ deep devotion”.
81.
Be it so. That girl was eight years old and wearing torn
rags and was singing sweetly about the description of a
beautiful orange sari.
82.
“How lovely is the sari with its brocade work; how beautiful
is the border; how wonderful is the ornamental end”, was the
burden of the song which engrossed her.
83.
With scarcely enough to eat, her body barely covered by the
rags she wore, yet she appeared to be happy singing about
somebody’s orange sari.
84.
Seeing her poverty and her romantic nature, Ganu Das felt
pity for her and he said to Moreshwar8.
85.
“Look, her body is barely covered. Why don’t you give her a
sari? God will be pleased and you will also be performing a
meritorious deed”.
86.
Moreshwar was a kind-hearted person, by nature; so, at the
request of Das Ganu he bought a nice sari and happily
presented it to the girl.
87.
The girl was very happy when she saw the sari. It was like a
person who subsisted usually on coarse and unsavoury food
and is lucky enough to get a feast.
88.
The next day she wore that sari, whirled and danced about,
excelled all the other girls as she was very pleased with
the sari.
89.
The day after she put away the new sari in a box and wore
her old torn sari but did not look disheartened.
90.
Though she did not wear it and had kept it aside, Ganu Das
felt that her previous longing had disappeared because of
the different attitude.
91.
She kept her new sari at home and came along wearing the
torn one again. Still she did not look forlorn on account of
the deficiency of a sari.
92.
To wear tattered clothes because you are incapable of
wearing anything else is a different issue and being capable
of possessing and yet doing the same is different. The
latter is known as being contented. Thus happiness and
unhappiness depend on one’s attitude.
93.
This way Ganu Das’ riddle was solved. He discovered the
essence of the Ishavasya and the meaning was clear to him,
then and there.
94.
When God has completely pervaded the whole of the universe,
how can anybody think that there could exist a place without
the presence of God?
95.
That is Perfect and this too is Perfect. This Perfect comes
out of that Perfect. If something is taken from that which
is Perfect, the remaining will also be Perfect.
96.
The girl’s poverty was an act of God; even her ragged
clothes were a part of it. The donor, the donee and the
donation also belonged to destiny. God pervades all.
97.
‘Me and Mine’ – should be completely given up. Act without
pride and enjoy the pleasure with an outlook of non-
attachment. Have no desire for anything.
98.
Such were Baba’s words that they never failed to have the
desired effect. Many people had experience of it. He never
left Shirdi till the end; but he could appear in front of
people even in the remotest places.
99.
He appeared at Machchindargad for the sake of a person; or
for someone else he would appear in any city like Kolhapur,
Solapur, Rameswar, at his will.
100. To some he gave darshan in his usual dress and form, to some
he appeared in dreams or when awake, be it day or night. He
would satisfy the wishes of his devotees.
101. Such incidences were not a few. How many of them could be
described? Though he stayed in Shirdi, there was not a place
he could not reach.
102. Just take the case of this girl, a mere stranger, an
ordinary, poor maidservant, who sang the song describing the
orange coloured sari very casually.
103. That a doubt should arise (in the mind of Ganu Das) and it
should be placed before Baba; that it should be answered by
the maid who stayed at Kaka’s! Is this not Maya’s chimerical
handiwork?
104. How did Baba know that there was such a maidservant there?
and that she would sing a song sometime? and that it would
explain the meaning of the shruti?
105. But it did happen and certainly it did! Ganu Das was amazed.
His doubts were cleared and he understood the meaning of the
Ishavasya.
106. The listeners may wonder why all this was contrived! Why did
Baba himself not clear the doubts, then and there only, with
his own lips?
107. Couldn’t he have done it there? But then the greatness of it
all would not have been understood. Baba showed that the
girl was encompassed by God9.
108. The elucidation of the reality of the Atman is the subject
of all Upanishads. This is in itself salvation, without any
doubt. This is the precept of the Gita also.
109. The beings are different but the Atman is one. The Atman is
incapable of enjoyment and also action. It is not impure and
is not bound by sins or merit of good deeds.
110. ‘I am a high-bred Brahmin by caste, and all others are low
caste.’ Till such conviction of discrimination exists, there
are necessarily the bonds of Karma.
111. ‘I am formless and everywhere. There is nobody besides me. I
am in all creation’ – is the expression of a self-realised
man.
112. Man has fallen from the highest state of Brahman-hood. His
definite determination should be to retrieve that lost
position again, somehow, in some way.
113. The shrutis, smritis and the Vedant philosophy also
propagate this. This is surely the ultimate aim that the
fallen may be lifted back to his original state.
114. ‘God resides in every being’ – till such time that this
consciousness is not attained, enlightenment cannot be
granted even by Lord Hrishikesh10 himself.
115. By performance of one’s duties, the mind will be purified.
The concept of the oneness of the Atman will be clear; and
this knowledge will protect, like a shield, against the
dualities of passion and miseries of the material world.
116. That Almighty God, who envelops all the three worlds, along
with the organic and the inorganic beings is Inactive,
Blemishless, Beyond the Material Nature, Formless.
117. God pervades the world of names and forms, from inside and
outside. I alone am that all-pervading Spirit, devoid of any
particular shape.
118. That which in reality is without a form appears to possess a
form because of illusion. For a covetous person only this
material world exists; but the very same world is
meaningless for a non-attached person.
119. This ordinary material world of beings, movable and
immovable objects, should not be taken into account at all.
You should have full faith in God, who is the Supreme One.
120. If you cannot comprehend this concept about this world and
its nature, then at least try and give up the passion for
accumulation of wealth and gold etc.
121. Even if this is impossible to practice, then remember that
you only have a right to action. Perform duties as long as
you live, even if it be for a hundred years.
122. That should be practiced always in accordance with the
doctrines prescribed, by the scriptures, for example
agnihotra etc. in the proper fashion, as per the caste and
creed to which a person belongs, till the intellect becomes
pure.
123. This is one way of inner-purification. The other is
renunciation. But without practicing either, only mundane
knowledge will be collected and one will have to undergo all
suffering as destined, which will chain you forever to the
cycle of life and death.
124. This Knowledge of Self-realisation and the Upanishads was
not imparted unless the worth of the person is realised. The
doctrines of the Upanishad remain only superficial till the
sense of oneness is not developed within.
125. If the seeker demands it initially it has to be given.
Therefore, Baba sent Das Ganu back, saying that the
maidservant would clarify.
126. If Baba himself had imparted that knowledge then the
subsequent incidence would not have occurred. ‘I pervade
everything and there is nothing without ME’. This
understanding about Baba would not have been realised.
127.“That Kaka’s maidservant is none other than myself. I have
given this indication and explained the Ishavasya”.
128. Without God’s Grace and the blessings of the Guru, it is
impossible to penetrate the Knowledge of Self-realisation.
Thus, a first hand lesson from a Siddha is essential.
129. Whatever knowledge that lends to the understanding of the
Atman, only that should be learnt. Actually all established
knowledge is Myself and nothing exists beyond Myself.
130. When the clear understanding of the Knowledge of the Self
comes about and the doctrine of oneness in duality is
realised, that is I am part of the Supreme Soul, then God is
pleased with such a person.
131. Thus when the nature of the Self is understood and the path
of Self-realisation is strictly followed, when one has
undaunted faith in the transcendental, then the Ultimate
will be reached.
132. In the next chapter, stories about Vinayak Thakur and others
are going to be narrated. Let the listeners listen with
respect and it will lead to the divine path.
133. These stories are also very pleasing. When the listeners
hear them their desires to have a glimpse into the life of a
great person will be gratified and the devotees will be
blessed.
134. Just as darkness is dispelled when the sun arises, similarly
by partaking the nectar in the form of these stories,
illusion will disappear.
135. Inconceivable is Sai’s skill. Who else but he can relate the
stories? I am only an instrument. He himself makes me speak.
May there be well-being. This is the end of the twentieth chapter
of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called “The
Lesson of the Essence of the Ishavasya”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Famous out of the eleven important Upanishads. Consists of eighteen
mantras, which are very important. Chinmayananda says: “The
Spiritual Presence vitalises the world of matter around man, only
to bring about ultimately an evolutionary self-development in thout ultimately an evolutionary self-development in the
student. The very core of this Gita philosophy is the theme that is
indicated in the opening stanza of the Ishavasya Upanishad. The
Infinite Truth pervades everything in the world, and, therefore,
renouncing all the multiplicity, enjoy the Infinitude and covet not
anybody’s wealth.
2.
Author of ‘Panchadasi’, a well-known book in Sanskrit of Vedanta.
3.
Ishavasya Bhavartha Bodhini, Das Ganu’s book.
4.
He had fallen down in London and hurt himself, so he limped.
5.
He was fat and plump.
6.
Dixit was well off and had a good status in society. But to teach
him humility and egolessness, Baba sent him to beg alms; and
purposely called him a Bhikshu, i.e. a mendicant, before others.
7.
Dñyaneshwar made a he – buffalo do this.
8.
Moreshwar Vishwanath Pradhan, famous advocate and member of
Bombay’s Legislative Council.
9.
This illustrates the main principle of the Ishavasya that God
pervades everything.
10.
Lord Krishna.
Kaka Mahajani
The Lesson of the Essence of the Ishavasya
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.
Aum. I bow down to the Guru. You are the Manasarovar for us
devotees, the swans. Your sweet words of wisdom are the
pearls and your feet are our only refuge.
2.
You are our eternal support. You are most benevolent. You
feed us the prasad of pearls of salvation. You give us
refuge and tranquility. You make us escape the cycle of
births and deaths.
3.
How great is the abode of Siddha Sai! Worldly fatigue is
removed with mere darshan. When you go nearer, the delusion
of the world disappears and when you are in his company, he
wards off the weariness due to karma.
4.
Originally, Sai is without a form. For the sake of his
devotees he has taken a form and participated in the drama
as an actor, along with the actress Maya.
5.
Let us meditate on Sai, of those attributes, and go to
Shirdi for a while. Let us observe carefully, what happens
after the noon arati.
6.
After the noon arati, Maharaj would come to the outer side
of the Masjid and distribute ‘udi’ amongst the devotees with
a most compassionate look.
7.
The loving devotees, too, would immediately hug his feet,
then standing up, they would adoringly look at his face and
enjoy the shower of ‘udi’.
8.
Baba also lavishly offered handsful of ‘udi’ in the palms of
the devotees. With his thumb he would also apply it to their
foreheads. Oh, how much abundance of love he had in his
heart!
9.
“Bhau go and have your meals. Go Anna, go and eat your
delicious food. Go, everyone, go to your own homes.” He
would address each one, in this manner.
10. Though to-day it is not possible to behold that, all those
past glorious moments could be recaptured at those
particular places, at the particular times by means of hard
concentration.
11.
So be it. Meditating thus, visualising him from his feet
upwards to his face, prostrating before him humbly and
lovingly, let us continue to narrate the story.
12.
At the end of the last chapter, I had told the listeners,
that Baba had got a maidservant to clear the doubts about
the meaning of the shruti.
13. Ganu Das had started to write the commentary “Ishavasya
Bhavartha Bodhini”, in which some meaning was obscure, so he
came to Shirdi, to his Sadguru for elucidation.
14.
At that time, Baba said: “When you return, the maidservant
at Kaka’s house will clear your doubt”.
15. That is the last point of narration. Now
let’s continue from thence. Listeners should
listen carefully, so that their attention is
not distracted.
16.
Ganu Das had started to explain the meaning
of every stanza of the Ishavasya Upanishad1,
in verse form, for those who did not know
Sanskrit.
Das Ganu
17.
With this intention, he translated the meaning of Ishavasya
into simple, lucid, Marathi.
18.
This Upanishad is full of hidden meaning. Though the
word-to-word translation was achieved, unless the deeper,
implied meaning was clear, he felt dissatisfied.
19.
The essence of the four vedas is really the treasury for the
Upanishads. But without the grace of God and Guru it is
difficult to understand.
20.
One may say that I am learned and I will try on my own to
understand the Upanishads and explain the meaning exactly.
21.
But it is never possible. It cannot be brought into practice
till a Guru’s blessings are received. The secret riddles are
impossible to solve and at every step one would come across
difficulties.
22.
But for him who seeks the feet of the Guru, there is not the
slightest difficulty. The profound meaning reveals itself
very naturally to him.
23.
That knowledge, which is the science of realisation of the
Self, is a weapon to destroy the cycle of birth and death.
It can be achieved by giving up the ego and attachment; and
thus, one should qualify oneself to expound on it.
24.
If one takes refuge at the feet of such people, then within
moments the meaning is revealed. That imprisoned intellect
is liberated and the perplexity of the meaning disappears.
25.
While translating the Ishavasya into Marathi, Das Ganu
underwent such a plight. But when Sainath blessed him, his
difficulties were overcome.
26.
He had little knowledge of the Sanskrit language. Even then,
he bowed down to Acharya Vidyaranya2 and at Sai Baba’s feet
and began to write the verses in the verse form.
27.
Ganu Das’s language was like the flow of milk to which was
added the sugar of Sai Prasad. Now, oh listeners, listen to
the sweetness resulting from it, for a moment with respect.
28.
So be it. You should read the original if you wish to
understand fully the implications and the meanings of the
Bodhini3 to which I have referred, a while ago. But the
purpose of my narration is different. Bear it in mind.
29.
If his devotees come across any difficult passages while
reading any book, Maharaj can satisfy him without uttering
anything. See how he does it.
30.
This is the purpose of narrating this story, so that the
listeners should understand the gist. I have only this in my
mind. So, now, listen and pay attention.
31.
The writing of the commentary in verse form was completed.
Scholars approved of it. Ganu Das’ aspirations were
fulfilled. But, certainly, one doubt remained.
32.
He put it before the scholars. They all discussed it at
length. But the doubt was not cleared to his satisfaction.
33.
In the meantime, for some reason, Das Ganu had to go to
Shirdi; and lo! His problem was solved in the simplest of
ways.
34.
He went to have Sai’s darshan; held the feet of the Lord at
his head; prostrated himself and felt full of happiness.
35.
One compassionate glance from a saint, sweet words from the
mouth of a saint, the smiling face of a saint – bestow the
devotees with good fortune.
36.
Even the mere darshan of saints is able to wash off all
sins. How can the good fortune of those be described who are
permanently in their company!
37.
“Hello Ganu! From where have you come?” inquired Baba. “Is
everything alright? Are you happy and contented?”
38.
Ganu Das answered: “When you have graced and protected me
why should I be unhappy? I am profoundly happy.
39.
You know everything, so why are you making small talk, as a
formality. I too am aware why you are asking about my
happiness.
40.
You propelled me to start a new venture. When it is in full
swing, you have created an insoluble problem which no one
can resolve however it may be tried”.
41.
Thus ran their mutual exchange, as Ganu Das pressed his feet
and asked the question referring to the Ishavasya Bhavartha
Bodhini.
42.
“While writing the Ishavasya Bhavartha Bodhini my pen has
stopped. Many doubts and misconceptions arise in my mind.
Baba, please solve them”.
43.
He presented the whole matter, from the beginning to the
end, at Baba’s feet, with respect, and placed his doubt
which was extremely difficult to solve.
44.
Ganu Das humbly pleaded to Sainath saying: “All my efforts
over this book are going to be futile. You know the whole of
the story about the Ishavasya.
45.
Unless the doubt is cleared, the contents of the book will
not be clear.” Maharaj gave him his blessings and said: “Be
happy.
46.
Oh, what is so difficult about this? When you go back to
your place, the maid servant from that Kaka’s house will
remove the doubt easily”.
47.
That Kaka was Bhausaheb Dixit, one of Baba’s
loving devotees, who was always engaged in
the Guru’s services, fully devoting his
mind, body and speech to him.
48.
At a little distance from that famous city
called Bombay, in
a village called Parle, stayed this Haribhau.
49.
His real name was Hari, which his parents
Kakasaheb Dixit
gave him. People called him Bhausaheb and Baba had yet a
third name for him.
50.
Mahajani was called ‘Bade Kaka’, Nimonkar ‘Matare Kaka’ and
Bhausaheb ‘Langde Kaka4’ or ‘Bambiya Kaka5’.
51.
The parents give one name; a name is also there according to
the zodiac sign and nicknames are also given. Thus there are
many ways of giving names.
52.
Maharaj gave different names and these were used many a
times. That name itself became like a title which was
lovingly held.
53.
Sometimes, he was called ‘Bhikshu,’6 sometimes ‘Kaka’; Baba
stamped him with this and Kaka became famous in Shirdi by
that name only.
54.
Ganu Das was surprised and all others were astonished also.
How could Kaka’s maidservant resolve the doubt?
55.
A maidservant is after all a maidservant. How much education
could she have had? How learned could she be? Everything
seemed strange!
56.
To discover the meaning of the shruti is far beyond the
intelligence of a maidservant. “Maharaj is just joking” –
people spoke thus.
57.
All thought that Maharaj was only indulging in humour. But
Baba’s words, even though uttered jocularly, were accepted
as truth by Ganu Das.
58.
Having heard those words of Sai, people thought that those
words were said casually but for Das Ganu those words were
the real truth.
59.
Though Sai had spoken casually, all the people were anxious
to experience the outcome of those words.
60.
Whether they may or may not be uttered jokingly, they could
never be meaningless, because in every word that Baba spoke
there was a store of profound meaning.
61.
Whatever Baba said, these were not mere words but the seals
of destiny. Not one word would ever be futile. It would
accomplish its task at the proper time.
62.
This was Das Ganu’s firm belief, whatever may be the
feelings of others. According to the measure of one’s faith
the fruits are received.
63.
One gets fruits according to one’s devotion. One has the
strength according to one’s belief. A loving heart
determines the extent of purity of experience.
64.
He was the crown jewel amongst those who were learned. His
words were never untrue. He had pledged to fulfil the
desires of his devotees. That was his creed.
65.
The Guru’s words are never in vain. Listen to this story
attentively. All the miseries of the world will disappear
and you will take to the spiritual path.
66.
Ganu Das returned to Parle and went to Kakasaheb Dixit’s
house, wondering eagerly as to how Kaka’s maidservant was
going to help him.
67.
The next day, in the early hours of the morning, while Ganu
Das was still in bed enjoying those moments of perfect
contentment after a sound sleep, a strange incident
happened.
68.
A young peasant girl was singing in a melodious voice in a
tune that touched Ganu Das’ heart.
69.
The song was sung with long drawn notes. The composition was
appealing. When he heard it, he was carried away and he
listened attentively.
70.
Suddenly he was fully awakened. His attention was caught by
the meaning of the song. He listened to it with rapt
attention and was thoroughly pleased.
71.
‘Whose daughter is this child who sings seriously and
melodiously? She has fully explained the enigma of the
Ishavasya’, he mused.
72.
‘Hope that she is the same maidservant. Let me go and see
who she is, who has through her simple language revealed the
meaning of the shruti’.
73.
When he went outside, he saw that she was really a peasant
girl, cleaning the utensils in Kaka’s backyard at the
particular place assigned for such work.
74.
When he inquired, he discovered a surprising fact that this
girl was the sister of a male servant called Namya, who was
serving at Dixit’s home.
75.
He was certain that she was that maidservant. Her song wiped
off all doubts. What can the saints not do? Even a buffalo
recited the Vedas at the command of one7!
76.
Thus the song sung by this girl became the means of Das
Ganu’s satisfaction. All the people understood the
implications and the greatness that lies behind Baba’s
jocular words.
77.
Some said that Ganu Das was sitting and doing his puja in
the temple room in Kaka’s home at the time when he heard the
song.
78.
Whatever it was, the conclusion is that you should mark how
Maharaj taught his devotees in different ways.
79.
“Sit wherever you are and ask me. Why do you wander from
place to place? I will satisfy your curiosity. Have this
much faith.
80.
I fill the space. There is not a place where I am not. I
appear anywhere where there is devotees’ deep devotion”.
81.
Be it so. That girl was eight years old and wearing torn
rags and was singing sweetly about the description of a
beautiful orange sari.
82.
“How lovely is the sari with its brocade work; how beautiful
is the border; how wonderful is the ornamental end”, was the
burden of the song which engrossed her.
83.
With scarcely enough to eat, her body barely covered by the
rags she wore, yet she appeared to be happy singing about
somebody’s orange sari.
84.
Seeing her poverty and her romantic nature, Ganu Das felt
pity for her and he said to Moreshwar8.
85.
“Look, her body is barely covered. Why don’t you give her a
sari? God will be pleased and you will also be performing a
meritorious deed”.
86.
Moreshwar was a kind-hearted person, by nature; so, at the
request of Das Ganu he bought a nice sari and happily
presented it to the girl.
87.
The girl was very happy when she saw the sari. It was like a
person who subsisted usually on coarse and unsavoury food
and is lucky enough to get a feast.
88.
The next day she wore that sari, whirled and danced about,
excelled all the other girls as she was very pleased with
the sari.
89.
The day after she put away the new sari in a box and wore
her old torn sari but did not look disheartened.
90.
Though she did not wear it and had kept it aside, Ganu Das
felt that her previous longing had disappeared because of
the different attitude.
91.
She kept her new sari at home and came along wearing the
torn one again. Still she did not look forlorn on account of
the deficiency of a sari.
92.
To wear tattered clothes because you are incapable of
wearing anything else is a different issue and being capable
of possessing and yet doing the same is different. The
latter is known as being contented. Thus happiness and
unhappiness depend on one’s attitude.
93.
This way Ganu Das’ riddle was solved. He discovered the
essence of the Ishavasya and the meaning was clear to him,
then and there.
94.
When God has completely pervaded the whole of the universe,
how can anybody think that there could exist a place without
the presence of God?
95.
That is Perfect and this too is Perfect. This Perfect comes
out of that Perfect. If something is taken from that which
is Perfect, the remaining will also be Perfect.
96.
The girl’s poverty was an act of God; even her ragged
clothes were a part of it. The donor, the donee and the
donation also belonged to destiny. God pervades all.
97.
‘Me and Mine’ – should be completely given up. Act without
pride and enjoy the pleasure with an outlook of non-
attachment. Have no desire for anything.
98.
Such were Baba’s words that they never failed to have the
desired effect. Many people had experience of it. He never
left Shirdi till the end; but he could appear in front of
people even in the remotest places.
99.
He appeared at Machchindargad for the sake of a person; or
for someone else he would appear in any city like Kolhapur,
Solapur, Rameswar, at his will.
100. To some he gave darshan in his usual dress and form, to some
he appeared in dreams or when awake, be it day or night. He
would satisfy the wishes of his devotees.
101. Such incidences were not a few. How many of them could be
described? Though he stayed in Shirdi, there was not a place
he could not reach.
102. Just take the case of this girl, a mere stranger, an
ordinary, poor maidservant, who sang the song describing the
orange coloured sari very casually.
103. That a doubt should arise (in the mind of Ganu Das) and it
should be placed before Baba; that it should be answered by
the maid who stayed at Kaka’s! Is this not Maya’s chimerical
handiwork?
104. How did Baba know that there was such a maidservant there?
and that she would sing a song sometime? and that it would
explain the meaning of the shruti?
105. But it did happen and certainly it did! Ganu Das was amazed.
His doubts were cleared and he understood the meaning of the
Ishavasya.
106. The listeners may wonder why all this was contrived! Why did
Baba himself not clear the doubts, then and there only, with
his own lips?
107. Couldn’t he have done it there? But then the greatness of it
all would not have been understood. Baba showed that the
girl was encompassed by God9.
108. The elucidation of the reality of the Atman is the subject
of all Upanishads. This is in itself salvation, without any
doubt. This is the precept of the Gita also.
109. The beings are different but the Atman is one. The Atman is
incapable of enjoyment and also action. It is not impure and
is not bound by sins or merit of good deeds.
110. ‘I am a high-bred Brahmin by caste, and all others are low
caste.’ Till such conviction of discrimination exists, there
are necessarily the bonds of Karma.
111. ‘I am formless and everywhere. There is nobody besides me. I
am in all creation’ – is the expression of a self-realised
man.
112. Man has fallen from the highest state of Brahman-hood. His
definite determination should be to retrieve that lost
position again, somehow, in some way.
113. The shrutis, smritis and the Vedant philosophy also
propagate this. This is surely the ultimate aim that the
fallen may be lifted back to his original state.
114. ‘God resides in every being’ – till such time that this
consciousness is not attained, enlightenment cannot be
granted even by Lord Hrishikesh10 himself.
115. By performance of one’s duties, the mind will be purified.
The concept of the oneness of the Atman will be clear; and
this knowledge will protect, like a shield, against the
dualities of passion and miseries of the material world.
116. That Almighty God, who envelops all the three worlds, along
with the organic and the inorganic beings is Inactive,
Blemishless, Beyond the Material Nature, Formless.
117. God pervades the world of names and forms, from inside and
outside. I alone am that all-pervading Spirit, devoid of any
particular shape.
118. That which in reality is without a form appears to possess a
form because of illusion. For a covetous person only this
material world exists; but the very same world is
meaningless for a non-attached person.
119. This ordinary material world of beings, movable and
immovable objects, should not be taken into account at all.
You should have full faith in God, who is the Supreme One.
120. If you cannot comprehend this concept about this world and
its nature, then at least try and give up the passion for
accumulation of wealth and gold etc.
121. Even if this is impossible to practice, then remember that
you only have a right to action. Perform duties as long as
you live, even if it be for a hundred years.
122. That should be practiced always in accordance with the
doctrines prescribed, by the scriptures, for example
agnihotra etc. in the proper fashion, as per the caste and
creed to which a person belongs, till the intellect becomes
pure.
123. This is one way of inner-purification. The other is
renunciation. But without practicing either, only mundane
knowledge will be collected and one will have to undergo all
suffering as destined, which will chain you forever to the
cycle of life and death.
124. This Knowledge of Self-realisation and the Upanishads was
not imparted unless the worth of the person is realised. The
doctrines of the Upanishad remain only superficial till the
sense of oneness is not developed within.
125. If the seeker demands it initially it has to be given.
Therefore, Baba sent Das Ganu back, saying that the
maidservant would clarify.
126. If Baba himself had imparted that knowledge then the
subsequent incidence would not have occurred. ‘I pervade
everything and there is nothing without ME’. This
understanding about Baba would not have been realised.
127.“That Kaka’s maidservant is none other than myself. I have
given this indication and explained the Ishavasya”.
128. Without God’s Grace and the blessings of the Guru, it is
impossible to penetrate the Knowledge of Self-realisation.
Thus, a first hand lesson from a Siddha is essential.
129. Whatever knowledge that lends to the understanding of the
Atman, only that should be learnt. Actually all established
knowledge is Myself and nothing exists beyond Myself.
130. When the clear understanding of the Knowledge of the Self
comes about and the doctrine of oneness in duality is
realised, that is I am part of the Supreme Soul, then God is
pleased with such a person.
131. Thus when the nature of the Self is understood and the path
of Self-realisation is strictly followed, when one has
undaunted faith in the transcendental, then the Ultimate
will be reached.
132. In the next chapter, stories about Vinayak Thakur and others
are going to be narrated. Let the listeners listen with
respect and it will lead to the divine path.
133. These stories are also very pleasing. When the listeners
hear them their desires to have a glimpse into the life of a
great person will be gratified and the devotees will be
blessed.
134. Just as darkness is dispelled when the sun arises, similarly
by partaking the nectar in the form of these stories,
illusion will disappear.
135. Inconceivable is Sai’s skill. Who else but he can relate the
stories? I am only an instrument. He himself makes me speak.
May there be well-being. This is the end of the twentieth chapter
of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called “The
Lesson of the Essence of the Ishavasya”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Famous out of the eleven important Upanishads. Consists of eighteen
mantras, which are very important. Chinmayananda says: “The
Spiritual Presence vitalises the world of matter around man, only
to bring about ultimately an evolutionary self-development in thout ultimately an evolutionary self-development in the
student. The very core of this Gita philosophy is the theme that is
indicated in the opening stanza of the Ishavasya Upanishad. The
Infinite Truth pervades everything in the world, and, therefore,
renouncing all the multiplicity, enjoy the Infinitude and covet not
anybody’s wealth.
2.
Author of ‘Panchadasi’, a well-known book in Sanskrit of Vedanta.
3.
Ishavasya Bhavartha Bodhini, Das Ganu’s book.
4.
He had fallen down in London and hurt himself, so he limped.
5.
He was fat and plump.
6.
Dixit was well off and had a good status in society. But to teach
him humility and egolessness, Baba sent him to beg alms; and
purposely called him a Bhikshu, i.e. a mendicant, before others.
7.
Dñyaneshwar made a he – buffalo do this.
8.
Moreshwar Vishwanath Pradhan, famous advocate and member of
Bombay’s Legislative Council.
9.
This illustrates the main principle of the Ishavasya that God
pervades everything.
10.
Lord Krishna.
Kaka Mahajani
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