24.
Splendid Humour
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 promised that I shall narrate how
Sree Sainath, the cloud of mercy, taught people in a jocular
way, also.
2.
The words “I shall narrate” denote egotism. One should
surrender most humbly at the feet of the Guru. Only then the
stream of the story will flow, for you to respectfully avail
of it.
3.
The sadhus, the virtuous, the great ones are always pure and
without sins. They are clean and clear like an unclouded
sky. They are pure and without blemish.
4.
By worshipping Maharaj Sai, we attain both objects, worldly
and spiritual, and are fixed in our true nature, getting
peace and happiness within.
5.
Those who want to attain their welfare should listen to the
stories respectfully, enjoy the bliss of the Self and obtain
the objects of their lives.
6.
By listening (to the stories) one’s own peace will be
attained, the deluding fears of the world will be removed,
and supreme bliss will be a certainty. Listeners will attain
‘Sadgati’ truly.
7.
Sai Samartha knows the innermost desires of people. He is
fully aware of the purport of the devotees. He will complete
the work which he has taken upon himself and will be freed
from his vow.
8.
Sai Samartha inspires my intelligence. He alone makes me
speak the meaning of his words. I shall narrate them to the
best of my ability, which will help in achieving worldly and
spiritual welfare.
9.
People are not blind nor do they suffer from night-
blindness. Despite having normal sight they fail to perceive
that their own good is not achieved by the strength of their
body and mind alone.
10.
Even the body is such that one cannot be certain of life for
a moment. Therefore, I earnestly request you to taste this
flavour for a moment.
11.
Humour is appreciated universally, but Baba’s way was
uncommon. Through humour, he would impress on us the most
profound teachings which were beneficial to all.
12.
People do not intently pursue jesting; but Baba’s humour was
taken fondly. They waited eagerly even to be the butt of
those jokes.
13.
Generally, no one likes jesting at their cost. But Baba’s
jests were much appreciated, especially when his words were
accompanied by gestures. They easily achieved the desired
purpose.
14.
Acting effortlessly and with ease, with a smiling face and
playful eyes, these added to the entertainment of the jests.
Their sweetness is indescribable.
15.
Now, I shall narrate an experience. The story is novel and
has a moral, and shows how spiritual teaching arose from a
jest. Listen to those words with respect.
16.
Every week, on Sundays, a big bazaar is held in Shirdi.
Tent-like shelters (stalls) are pitched in the open and a
lot of trade is carried on.
17.
There, on the roadside, heaps of vegetables were piled.
Groups of grocers and betel-nut leaf sellers also sat in the
open.
18.
On one such Sunday afternoon while I was pressing Baba’s
feet, something marvellous happened.
19.
The afternoon ‘durbar’ was usually very crowded. In
addition, it was a market day and a Sunday. Innumerable
persons had come.
20.
Sitting on the right, in front of Baba, with my head bent
down, I was pressing his feet together with the chanting of
the Lord’s name.
21.
Madhavrao was on the left and Vamanrao on the right.
Shrimant Butti was at his usual place ready to serve him.
22.
Kaka was also seated there. At that moment Madhavrao laughed
and remarked: “What Annasaheb! What are these grains here
which seem to be stuck?”
23.
Saying so, Madhavrao touched the sleeve of the coat with his
fingers, when from the folds of the coat, grains were found.
24.
Trying to find out what it was, I straightened my left elbow
and grains came rolling down and the people began picking
them up.
25.
They gathered them as they picked them. A few, about twenty
five, were collected. That gave cause for jesting. How had
it come about?
26.
Surmises followed one after the other. Every one was
immersed in thoughts. How did the grains come to be stuck to
the coat? Everybody was wondering.
27.
How many folds of the coat could there be near the armpit?
How could these grams get into them? Where had they come
from? And in what manner? It was a mystery which no one
could understand.
28.
While I was pressing the feet, and concentrating on the
chanting of the Lord’s name, how had the story of the grams
cropped up in the midst of it all?
29.
I had been rendering service for sometime. Really, why did
they not fall down earlier? Everyone was surprised that they
remained there for so long!
30.
From where had the grams come there? How did they firmly
lodge in the folds? Everyone was wondering. Then, listen to
what Baba said.
31.
Many people have novel methods of teaching. But Baba gave
instructions according to the understanding of the person.
32.
Maharaj’s method was singular. His way was to make it
amusing so that it was well remembered. I have no experience
of having heard or seen the like of it elsewhere.
33.
He said: “He has a bad habit – that of liking to eat alone.
Taking advantage of the market day, he came rubbing the
grams in his palms (to take off the skin).
34.
It is not good to eat alone. But I know his habit. These
grams give the proof. What is there to be surprised about?”.
35.
Then I said: “It does not occur to me to eat without
sharing. Then, whence arises the question of this bad habit?
This stigma cannot be applicable to me.
36.
Baba, till this day, I have not seen the Shirdi bazaar. If I
went there, I could buy the grams. And the question of
eating them would arise only later.
37.
I never eat anything without sharing it with someone.
Whosoever has this liking may do so, but this is not my
habit”.
38.
Now observe Baba’s skill. How he made devotion firmer to
himself! Hear with attention, to what he said after
listening to my clear denial.
39.
“You share the food with whosoever is near you. But what do
you do, when you are alone? What can I also do? Do you
remember me?
40.
Am I not beside you? Do you offer me a morsel?” Thus he made
the grams a mere pretext and deeply impressed upon me this
principle.
41.
Eating food without offering to Indra and other deities, the
five ‘pranas’, the fire and defrauding them of it or without
offering to all deities made by presenting oblations to the
fire before meals, or without offering it to the unexpected
guest makes the food highly impure.
42.
In principle, this appears insignificant. But its
application in daily life is very important. Enjoying the
flavour of the food is not the only implication – all the
five senses and other enjoyments are included.
43.
One who panders to his senses can never hope to achieve
spiritual progress. He who has a tight control over the
senses alone can succeed.
44.
The Shrutis proclaim: “Yada Panchavatishthante” i.e. when
all the five senses and the intellect become steady it is
considered the highest state of Yoga. That was emphasized by
Baba, through this joke.
45.
Words, touch, form, are related to this principle. How full
of advice is this teaching of Baba, in relation to this
incident!
46.
“Before the mind, the intellect and other senses enjoy their
objects, remember me first so that they become an offering
to me, slowly.
47.
The senses can never remain without their objects; but if
these objects are first offered to the Guru, the attachment
for them will naturally vanish.
48.
If you desire anything, desire me only! If you are angry
vent your anger on me only! Offer me your pride and
obstinacy. Be devoted only to me.
49.
Whenever desire, anger, pride arise strongly make me the
object towards which to direct them.
50.
In this way, one by one, the Lord will help you in
eradicating all the ‘Vrittis’. The Lord (Govinda) will
certainly calm the strong waves of these three venemous
qualities.
51.
In fact, this disturbed mental state would be absorbed in my
form or would become one with me. A state of peace will be
yours at my feet”.
52.
If you practise this, desires will become weak, on their
own, and with the passage of time will be destroyed from
their very roots. The mind will be free from all such
tendencies.
53.
Knowing and believing that the Guru is close by, such a
person would never be disturbed by such tendencies.
54.
Once such a good habit takes firm root, the bondage of the
world will loosen. The Guru’s form will be seen in every
desirable object. Thus desire itself becomes the form of the
Guru.
55.
If there is the slightest desire for the enjoyment of the
objects, and you think that Baba is close by, the question
whether the object is fit to be enjoyed or not will at once
arise.
56.
The object that is not fit to be enjoyed will be easily
shunned. In this way, the devotee’s vicious addictions will
disappear and an aversion towards the undesirable will
develop.
57.
He will be ready to obey the rules for the control of the
senses, as mainly stated in the Vedas. Then, the enjoyment
of the objects will be as per the rules and there will be no
indiscriminate indulgence.
58.
When such a habit is developed, the thoughts about enjoyment
of the sense objects are weakened. The desire for the
worship of the Guru arises and pure knowledge will sprout.
59.
When pure knowledge grows, the bondage of body-consciousness
will break and the intellect will be merged in spirit
consciousness, leading to infinite bliss.
60.
Even though the body is perishable, it is a means towards
gaining enlightenment, which is really more desirable than
salvation, because through it, we can experience ‘bhakti’.
61.
This fifth rung of gaining enlightenment is superior to the
other four ‘kama, artha, dharma and moksha’. They cannot be
compared to ‘bhakti’. Invaluable are the gains of ‘bhakti’.
62.
One who achieves fulfilment by serving the Guru can fully
understand the implication of this statement. He alone will
achieve enlightenment by understanding the inherent meaning
of ‘bhakti’, knowledge and detachment.
63.
One who thinks of the Guru as different from God is like
a man reading the whole Bhagvat without realising who God
is.
64.
Though one has read the Ramayana completely, he has not been
able to understand who was Sita to Rama. Leaving off seeing
the duality know firmly that Guru and God are one.
65.
Desire for the objects of senses will be destroyed from the
root when you serve the Guru, with a pure heart. The mind
will become pure and sinless and your Self will manifest
with effulgence.
66.
So be it. Given the strong desire, it was an easy matter for
Baba to produce roasted grams! He needed no special time for
the enactment of the most miraculous deeds.
67.
A popular conjurer or juggler, merely to earn his
livelihood, can produce whatever you ask for, by waving his
magic wand.
68.
But Sainath is a divine conjurer! What can be said about the
prowess of his feat? When he willed, he produced innumerable
grams, on the spur of the moment.
69.
But, what is the moral of this story? Let us concentrate on
it. ‘Do not enjoy any object with any of our five senses
without first remembering Baba’.
70.
When the mind is trained in this way, we will be always
reminded of him. The attention will be at Sai’s feet in all
transactions.
71.
That Incarnation of Pure Brahman will ever remain before the
eyes and then devotion, liberation and non-attachment would
arise. Salvation will be achieved.
72.
When this beautiful form is fixed before our mental vision,
we forget hunger, thirst and the mundane existence. The
consciousness of worldly pleasures will disppear and our
mind will attain peace.
73.
When one makes an effort to recall a stanza, it does not
come to mind. But it springs to the mind as soon as one sits
down to grind. Similarly, while narrating the leela of the
grams, I recall the story of Sudama.
74.
Once when Balrama, Krishna and Sudama were serving in the
Guru’s1 ashram, Krishna and Balrama were sent to fetch
firewood.
75.
No sooner than Krishna and Balrama had set out on the way to
the forest, at the behest of the Guru’s wife, that Sudama
was sent after them.
76.
He was given some quantity of grams. The Guru’s wife
instructed that all three of them should eat them, in case
they felt hungry while roaming in the forest.
77.
Later he met Krishna in the forest, who said: “Dada, I am
thirsty”. Without mentioning the grams listen to what he
said.
78.
“Do not drink water on an empty stomach”, said Sudama.
“Rest a while”. But he did not say that the grams should be
eaten. Krishna laid down on Sudama’s lap.
79.
When he saw that Krishna was asleep, Sudama began to eat the
grams. “Dada, what are you eating? What is this sound?”
said Krishna, then.
80.
“What is there to eat here? Due to the cold my teeth are
chattering so much that I cannot even pronounce clearly the
Vishnusahasranama”2.
81.
Hearing this reply from Sudama, the omniscient and divine
Krishna, said: “I also had a similar dream, truly.
82.
Someone was eating another person’s share of food. When
questioned as to what he was eating, he said ‘what can I
eat? Dust?’, when the word ‘Tathastuta’ (May it be so) was
heard.
83.
Oh! Dada! This is just a dream. Would you ever eat anything
without sharing with me? I asked you the question as to what
you were eating because I was still not fully awake from the
dream.”
84.
If Sudamaji had known the leelas of Krishna of his earlier
years, then he would not have made this mistake and would
not have suffered the consequences.
85.
Nor was it any ordinary suffering because he had to
experience the most extreme poverty. Therefore, those who
eat alone should bear this in mind.
86.
Even a devotee like Sudama, whose friend was Lord Krishna,
when he forgot to behave according to the law of good
virtuosity, suffered in this world.
87.
Later on, when he offered a handful of parched rice earned
by his wife with her own labour, Krishna was pleased and
granted him all prosperity.
88.
So be it. Let me tell you another story which is
instructive. To begin with, it began in fun as a joke but in
the end was full of great wisdom.
89.
Some will enjoy the instruction about the spiritual goal,
some will appreciate the skill of the debate, and some will
enjoy the wit and humour. All will be happy.
90.
This too has humour. A gentleman and a lady got into a fit
of obstinacy and started a quarrel in Sai’s durbar, which
was solved without anyone being insulted.
91.
This also is a very interesting story. The
listeners will enjoy it a lot. When devotees
quarrel amongst themselves, laughter will
arise.
92.
A devotee called Damodar Ghanshyam whose
surname was Babre3, and was nick-named as Anna
Chinchnikar, had great love for Baba.
93.
By nature he was outspoken and never cared
for anyone. He was blunt in saying whether it was right or
wrong, and never bothered about the consequences.
D.G.Babre
94. He was as pious and God fearing, as he was hard
and brittle. His head seemed to have been filled with
gunpowder, for the slightest spark could ignite it.
95.
All his actions were brisk and fearless; his transactions
were in hard cash; he deferred to none; his dealings were
straightforward.
96.
It is possible to hold a burning coal in the palm, but
Anna’s fury was worse than that. But he was without any
malice by nature, for which Baba loved him.
97.
Thus, one afternoon in the Masjid when the durbar was full
of people, Baba was seated with his left arm on the railing.
98.
Baba appeared neutral and uninvolved, but unknown to us it
was he who caused the quarrels, amongst his devotees and
when they were angry or offended, ultimately reconciling
both parties.
99.
Everyone was serving him in his way – some were pressing the
side of his body, some were massaging his feet, some were
pressing his back and abdomen.
100. Baba was a brahmachari since childhood. His thoughts and
behaviour were clean and pure, as he lived a life of
perpetual continence. Therefore, he allowed all men and
women to serve him.
101. Anna was standing outside the railing, and pressing Baba’s
left arm gently, by leaning forward. Listen now, with a
quiet mind, to what was happening on the right side.
102. There was a lady there, who had singular devotion for Baba.
Baba called her ‘Mother’ while others called her
‘Mavashibai’ (aunt).
103. Everyone called her Mavashibai. Her real name was Venubai
and her surname was Kaujalagi. Her devotion to Baba was
incomparable.
104. Anna had crossed fifty and did not have his full set of
teeth. This Mavashibai was mature and aged. A quarrel arose
between the two.
105. Anna and his wife both served Baba. Mother was a widow.
While she was massaging Baba’s stomach and sides, she was
breathless.
106. Mavashibai was pure hearted and vigorous in her service of
Sree Sai. She clasped the fingers of both her hands and was
kneading Baba’s abdomen.
107. Holding Baba with both the hands, from the back to the front
of the stomach where one ties the ‘dhotar’, she pressed and
pulled and pushed him about, as if she was churning
buttermilk.
108. Engrossed in chanting Sai’s name, Mavashibai fearlessly
massaged. Baba did not utter a word and he seemed tranquil
and relaxed.
109. Her method of massaging was extraordinary. She would flatten
the stomach till it met the back. But her love aroused
compassion within Baba.
110. This pure love of Sai resulted in the best mutual service,
as he looked after the welfare of the devotees who
continuously remembered him.
111. How many devout practices must we have done to attain the
company of this saint’s association? But Sai was certainly
loving towards the meek and the humble and never disregarded
the devotees.
112. What a skill there was in these movements! Baba moved up and
down due to it. She also moved in the same way. It was an
unique way of serving.
113. Anna was bending forward but was steady. The lady was so
engrossed in her service that her face moved up and down
(with her strokes). Then, see what happened!
114. In the bliss of her service to Sai, while swaying in doing
the massage of the stomach, behold that her face came near
Anna’s.
115. Taking this opportunity, Mavashibai, who was of a very witty
disposition, said: “What, Anna! You lewd fellow! Are you,
initially, asking me for a kiss?
116. Have you no consideration for your grey hair? Let me see how
you kiss me!” When Mavashibai said so, Anna rolled up his
sleeves.
117. He said: “Am I that decrepit? Am I such a fool or totally
mad? It is you who have brought your face near mine and got
ready to pick a quarrel”.
118. Realising that a row was in the offing, Baba who had
affection for both of them, used a skillful way to pacify
them both.
119. Lovingly he said: “Oh, Anna, why are you unnecessarily
raising this hue and cry? I do not understand what
impropriety is there when the mother is kissed”.
120. Listening to this, both felt abashed. The jocular words were
subdued at that juncture. Loving laughter sprang everywhere.
Everyone liked the humour (of Baba’s).
121. Apparently, this is a very small story but discerning
listeners will find it interesting. They will observe
clearly in the story how to put a stop to trouble.
122. Just as there is love between a mother and a son, if that
same loving feeling had existed between both of them, then
this situation would not have arisen and there would be no
question of angry feeling.
123. When one is whipped, laughter bursts forth; while when one
is showered with flowers one feels like crying. Waves of
reaction depend upon the imagination and the understanding.
Who has not experienced this?
124. There is novelty in Baba’s simple ingenuity. He chose words
suitable to a situation which soothe as well as teach the
listeners immediately.
125. Similarly, once when Mavashibai was pressing Baba’s stomach
vigorously, a staunch devotee felt pity and concern.
126. He said: “Bai, be gentle! Is this the way to press the body?
Have some compassion. Baba’s veins will break”.
127. No sooner than Baba heard these words that he got up from
his seat, picked up his ‘satka’ with his hand and struck the
ground with it.
128. He got enraged and none dared to stand before him. His eyes
became red like live charcoal and he glared all around.
129. Just as the cat’s eyes shine in the dark, his eyes gleamed
during the day. It seemed that a flame from the eyes could
immediately burn the universe.
130. He took hold of one end of the ‘satka’ with both hands and
pressed it in the hollow of his abdomen. The other end, he
fixed to the post in front and tightly embraced the post.
131. The ‘satka’ which was about two or three feet long seemed to
have fully gone into the abdomen and all feared that at any
moment the abdomen would be ruptured thus ending Baba’s
life.
132. Baba began to go closer and closer to the post which was
fixed and immovable, and pressed his abdomen firmly to it.
All the onlookers were terrified.
133. ‘Now the abdomen will be ruptured’ they thought, biting
their fingers with dismay. ‘Oh, God! What an unendurable
situation! We are dragged into a severe calamity.’
134. Thus, the people were worrying. What could be done in this
calamity? All this suffering for this Mavashibai!? It was an
ordeal for the sake of a devotee.
135. Whenever anyone was serving Baba, if anyone expressed a
dislike or correction in between, or if anyone expressed an
opinion to the person rendering the service, Baba did not
like it.
136. A loving devotee had felt like just giving an indication to
Mavashibai that Sai Baba should be comfortable. Why should
this be the outcome?!
137. So be it. The Lord felt compassion. Calmness arose in Sai’s
heart. He resumed his seat, relieving everyone’s terrified
state.
138. Although the loving devotee had been fearless, seeing Baba’s
strict nature, swore never to commit this mistake in the
future.
139. From then onwards, he decided not to meddle in anyone’s
affairs and to let each person follow his or her own way.
140. Samartha was himself full of powers. He knows when to use
those powers to restrain the evil and confer favours upon
the good. He also knows the good and bad qualities of all
those who serve him. Then why should we interfere?
141. ‘Sai likes the services of one or finds another’s harsh’ –
these are, after all, our understanding! No one knows the
truth.
142. Enough of this humour and jokes. Let those who wish to learn
lessons from this do so. May the devotee savour the honey,
the taste and the fragrance from Sai’s stories.
143. Hemad surrenders at Sai’s feet. The next chapter is more
profound than this. Sai, the Cloud of Mercy, fulfils the
desire of his devotee Damodar.
144. That also was a great miracle. Damodar was greatly afflicted
in his life. He was summoned before him by Baba and relieved
of his problem.
May there be well-being. This is the end of the twenty fourth
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called
“Splendid Humour”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Guru Sandipani.
2.
The thousand names of Vishnu.
3.
Both he and his wife spent a lot of time in Shirdi. His wife
predeceased him. He left his whole estate to the Shirdi Sansthan.
Splendid Humour
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 promised that I shall narrate how
Sree Sainath, the cloud of mercy, taught people in a jocular
way, also.
2.
The words “I shall narrate” denote egotism. One should
surrender most humbly at the feet of the Guru. Only then the
stream of the story will flow, for you to respectfully avail
of it.
3.
The sadhus, the virtuous, the great ones are always pure and
without sins. They are clean and clear like an unclouded
sky. They are pure and without blemish.
4.
By worshipping Maharaj Sai, we attain both objects, worldly
and spiritual, and are fixed in our true nature, getting
peace and happiness within.
5.
Those who want to attain their welfare should listen to the
stories respectfully, enjoy the bliss of the Self and obtain
the objects of their lives.
6.
By listening (to the stories) one’s own peace will be
attained, the deluding fears of the world will be removed,
and supreme bliss will be a certainty. Listeners will attain
‘Sadgati’ truly.
7.
Sai Samartha knows the innermost desires of people. He is
fully aware of the purport of the devotees. He will complete
the work which he has taken upon himself and will be freed
from his vow.
8.
Sai Samartha inspires my intelligence. He alone makes me
speak the meaning of his words. I shall narrate them to the
best of my ability, which will help in achieving worldly and
spiritual welfare.
9.
People are not blind nor do they suffer from night-
blindness. Despite having normal sight they fail to perceive
that their own good is not achieved by the strength of their
body and mind alone.
10.
Even the body is such that one cannot be certain of life for
a moment. Therefore, I earnestly request you to taste this
flavour for a moment.
11.
Humour is appreciated universally, but Baba’s way was
uncommon. Through humour, he would impress on us the most
profound teachings which were beneficial to all.
12.
People do not intently pursue jesting; but Baba’s humour was
taken fondly. They waited eagerly even to be the butt of
those jokes.
13.
Generally, no one likes jesting at their cost. But Baba’s
jests were much appreciated, especially when his words were
accompanied by gestures. They easily achieved the desired
purpose.
14.
Acting effortlessly and with ease, with a smiling face and
playful eyes, these added to the entertainment of the jests.
Their sweetness is indescribable.
15.
Now, I shall narrate an experience. The story is novel and
has a moral, and shows how spiritual teaching arose from a
jest. Listen to those words with respect.
16.
Every week, on Sundays, a big bazaar is held in Shirdi.
Tent-like shelters (stalls) are pitched in the open and a
lot of trade is carried on.
17.
There, on the roadside, heaps of vegetables were piled.
Groups of grocers and betel-nut leaf sellers also sat in the
open.
18.
On one such Sunday afternoon while I was pressing Baba’s
feet, something marvellous happened.
19.
The afternoon ‘durbar’ was usually very crowded. In
addition, it was a market day and a Sunday. Innumerable
persons had come.
20.
Sitting on the right, in front of Baba, with my head bent
down, I was pressing his feet together with the chanting of
the Lord’s name.
21.
Madhavrao was on the left and Vamanrao on the right.
Shrimant Butti was at his usual place ready to serve him.
22.
Kaka was also seated there. At that moment Madhavrao laughed
and remarked: “What Annasaheb! What are these grains here
which seem to be stuck?”
23.
Saying so, Madhavrao touched the sleeve of the coat with his
fingers, when from the folds of the coat, grains were found.
24.
Trying to find out what it was, I straightened my left elbow
and grains came rolling down and the people began picking
them up.
25.
They gathered them as they picked them. A few, about twenty
five, were collected. That gave cause for jesting. How had
it come about?
26.
Surmises followed one after the other. Every one was
immersed in thoughts. How did the grains come to be stuck to
the coat? Everybody was wondering.
27.
How many folds of the coat could there be near the armpit?
How could these grams get into them? Where had they come
from? And in what manner? It was a mystery which no one
could understand.
28.
While I was pressing the feet, and concentrating on the
chanting of the Lord’s name, how had the story of the grams
cropped up in the midst of it all?
29.
I had been rendering service for sometime. Really, why did
they not fall down earlier? Everyone was surprised that they
remained there for so long!
30.
From where had the grams come there? How did they firmly
lodge in the folds? Everyone was wondering. Then, listen to
what Baba said.
31.
Many people have novel methods of teaching. But Baba gave
instructions according to the understanding of the person.
32.
Maharaj’s method was singular. His way was to make it
amusing so that it was well remembered. I have no experience
of having heard or seen the like of it elsewhere.
33.
He said: “He has a bad habit – that of liking to eat alone.
Taking advantage of the market day, he came rubbing the
grams in his palms (to take off the skin).
34.
It is not good to eat alone. But I know his habit. These
grams give the proof. What is there to be surprised about?”.
35.
Then I said: “It does not occur to me to eat without
sharing. Then, whence arises the question of this bad habit?
This stigma cannot be applicable to me.
36.
Baba, till this day, I have not seen the Shirdi bazaar. If I
went there, I could buy the grams. And the question of
eating them would arise only later.
37.
I never eat anything without sharing it with someone.
Whosoever has this liking may do so, but this is not my
habit”.
38.
Now observe Baba’s skill. How he made devotion firmer to
himself! Hear with attention, to what he said after
listening to my clear denial.
39.
“You share the food with whosoever is near you. But what do
you do, when you are alone? What can I also do? Do you
remember me?
40.
Am I not beside you? Do you offer me a morsel?” Thus he made
the grams a mere pretext and deeply impressed upon me this
principle.
41.
Eating food without offering to Indra and other deities, the
five ‘pranas’, the fire and defrauding them of it or without
offering to all deities made by presenting oblations to the
fire before meals, or without offering it to the unexpected
guest makes the food highly impure.
42.
In principle, this appears insignificant. But its
application in daily life is very important. Enjoying the
flavour of the food is not the only implication – all the
five senses and other enjoyments are included.
43.
One who panders to his senses can never hope to achieve
spiritual progress. He who has a tight control over the
senses alone can succeed.
44.
The Shrutis proclaim: “Yada Panchavatishthante” i.e. when
all the five senses and the intellect become steady it is
considered the highest state of Yoga. That was emphasized by
Baba, through this joke.
45.
Words, touch, form, are related to this principle. How full
of advice is this teaching of Baba, in relation to this
incident!
46.
“Before the mind, the intellect and other senses enjoy their
objects, remember me first so that they become an offering
to me, slowly.
47.
The senses can never remain without their objects; but if
these objects are first offered to the Guru, the attachment
for them will naturally vanish.
48.
If you desire anything, desire me only! If you are angry
vent your anger on me only! Offer me your pride and
obstinacy. Be devoted only to me.
49.
Whenever desire, anger, pride arise strongly make me the
object towards which to direct them.
50.
In this way, one by one, the Lord will help you in
eradicating all the ‘Vrittis’. The Lord (Govinda) will
certainly calm the strong waves of these three venemous
qualities.
51.
In fact, this disturbed mental state would be absorbed in my
form or would become one with me. A state of peace will be
yours at my feet”.
52.
If you practise this, desires will become weak, on their
own, and with the passage of time will be destroyed from
their very roots. The mind will be free from all such
tendencies.
53.
Knowing and believing that the Guru is close by, such a
person would never be disturbed by such tendencies.
54.
Once such a good habit takes firm root, the bondage of the
world will loosen. The Guru’s form will be seen in every
desirable object. Thus desire itself becomes the form of the
Guru.
55.
If there is the slightest desire for the enjoyment of the
objects, and you think that Baba is close by, the question
whether the object is fit to be enjoyed or not will at once
arise.
56.
The object that is not fit to be enjoyed will be easily
shunned. In this way, the devotee’s vicious addictions will
disappear and an aversion towards the undesirable will
develop.
57.
He will be ready to obey the rules for the control of the
senses, as mainly stated in the Vedas. Then, the enjoyment
of the objects will be as per the rules and there will be no
indiscriminate indulgence.
58.
When such a habit is developed, the thoughts about enjoyment
of the sense objects are weakened. The desire for the
worship of the Guru arises and pure knowledge will sprout.
59.
When pure knowledge grows, the bondage of body-consciousness
will break and the intellect will be merged in spirit
consciousness, leading to infinite bliss.
60.
Even though the body is perishable, it is a means towards
gaining enlightenment, which is really more desirable than
salvation, because through it, we can experience ‘bhakti’.
61.
This fifth rung of gaining enlightenment is superior to the
other four ‘kama, artha, dharma and moksha’. They cannot be
compared to ‘bhakti’. Invaluable are the gains of ‘bhakti’.
62.
One who achieves fulfilment by serving the Guru can fully
understand the implication of this statement. He alone will
achieve enlightenment by understanding the inherent meaning
of ‘bhakti’, knowledge and detachment.
63.
One who thinks of the Guru as different from God is like
a man reading the whole Bhagvat without realising who God
is.
64.
Though one has read the Ramayana completely, he has not been
able to understand who was Sita to Rama. Leaving off seeing
the duality know firmly that Guru and God are one.
65.
Desire for the objects of senses will be destroyed from the
root when you serve the Guru, with a pure heart. The mind
will become pure and sinless and your Self will manifest
with effulgence.
66.
So be it. Given the strong desire, it was an easy matter for
Baba to produce roasted grams! He needed no special time for
the enactment of the most miraculous deeds.
67.
A popular conjurer or juggler, merely to earn his
livelihood, can produce whatever you ask for, by waving his
magic wand.
68.
But Sainath is a divine conjurer! What can be said about the
prowess of his feat? When he willed, he produced innumerable
grams, on the spur of the moment.
69.
But, what is the moral of this story? Let us concentrate on
it. ‘Do not enjoy any object with any of our five senses
without first remembering Baba’.
70.
When the mind is trained in this way, we will be always
reminded of him. The attention will be at Sai’s feet in all
transactions.
71.
That Incarnation of Pure Brahman will ever remain before the
eyes and then devotion, liberation and non-attachment would
arise. Salvation will be achieved.
72.
When this beautiful form is fixed before our mental vision,
we forget hunger, thirst and the mundane existence. The
consciousness of worldly pleasures will disppear and our
mind will attain peace.
73.
When one makes an effort to recall a stanza, it does not
come to mind. But it springs to the mind as soon as one sits
down to grind. Similarly, while narrating the leela of the
grams, I recall the story of Sudama.
74.
Once when Balrama, Krishna and Sudama were serving in the
Guru’s1 ashram, Krishna and Balrama were sent to fetch
firewood.
75.
No sooner than Krishna and Balrama had set out on the way to
the forest, at the behest of the Guru’s wife, that Sudama
was sent after them.
76.
He was given some quantity of grams. The Guru’s wife
instructed that all three of them should eat them, in case
they felt hungry while roaming in the forest.
77.
Later he met Krishna in the forest, who said: “Dada, I am
thirsty”. Without mentioning the grams listen to what he
said.
78.
“Do not drink water on an empty stomach”, said Sudama.
“Rest a while”. But he did not say that the grams should be
eaten. Krishna laid down on Sudama’s lap.
79.
When he saw that Krishna was asleep, Sudama began to eat the
grams. “Dada, what are you eating? What is this sound?”
said Krishna, then.
80.
“What is there to eat here? Due to the cold my teeth are
chattering so much that I cannot even pronounce clearly the
Vishnusahasranama”2.
81.
Hearing this reply from Sudama, the omniscient and divine
Krishna, said: “I also had a similar dream, truly.
82.
Someone was eating another person’s share of food. When
questioned as to what he was eating, he said ‘what can I
eat? Dust?’, when the word ‘Tathastuta’ (May it be so) was
heard.
83.
Oh! Dada! This is just a dream. Would you ever eat anything
without sharing with me? I asked you the question as to what
you were eating because I was still not fully awake from the
dream.”
84.
If Sudamaji had known the leelas of Krishna of his earlier
years, then he would not have made this mistake and would
not have suffered the consequences.
85.
Nor was it any ordinary suffering because he had to
experience the most extreme poverty. Therefore, those who
eat alone should bear this in mind.
86.
Even a devotee like Sudama, whose friend was Lord Krishna,
when he forgot to behave according to the law of good
virtuosity, suffered in this world.
87.
Later on, when he offered a handful of parched rice earned
by his wife with her own labour, Krishna was pleased and
granted him all prosperity.
88.
So be it. Let me tell you another story which is
instructive. To begin with, it began in fun as a joke but in
the end was full of great wisdom.
89.
Some will enjoy the instruction about the spiritual goal,
some will appreciate the skill of the debate, and some will
enjoy the wit and humour. All will be happy.
90.
This too has humour. A gentleman and a lady got into a fit
of obstinacy and started a quarrel in Sai’s durbar, which
was solved without anyone being insulted.
91.
This also is a very interesting story. The
listeners will enjoy it a lot. When devotees
quarrel amongst themselves, laughter will
arise.
92.
A devotee called Damodar Ghanshyam whose
surname was Babre3, and was nick-named as Anna
Chinchnikar, had great love for Baba.
93.
By nature he was outspoken and never cared
for anyone. He was blunt in saying whether it was right or
wrong, and never bothered about the consequences.
D.G.Babre
94. He was as pious and God fearing, as he was hard
and brittle. His head seemed to have been filled with
gunpowder, for the slightest spark could ignite it.
95.
All his actions were brisk and fearless; his transactions
were in hard cash; he deferred to none; his dealings were
straightforward.
96.
It is possible to hold a burning coal in the palm, but
Anna’s fury was worse than that. But he was without any
malice by nature, for which Baba loved him.
97.
Thus, one afternoon in the Masjid when the durbar was full
of people, Baba was seated with his left arm on the railing.
98.
Baba appeared neutral and uninvolved, but unknown to us it
was he who caused the quarrels, amongst his devotees and
when they were angry or offended, ultimately reconciling
both parties.
99.
Everyone was serving him in his way – some were pressing the
side of his body, some were massaging his feet, some were
pressing his back and abdomen.
100. Baba was a brahmachari since childhood. His thoughts and
behaviour were clean and pure, as he lived a life of
perpetual continence. Therefore, he allowed all men and
women to serve him.
101. Anna was standing outside the railing, and pressing Baba’s
left arm gently, by leaning forward. Listen now, with a
quiet mind, to what was happening on the right side.
102. There was a lady there, who had singular devotion for Baba.
Baba called her ‘Mother’ while others called her
‘Mavashibai’ (aunt).
103. Everyone called her Mavashibai. Her real name was Venubai
and her surname was Kaujalagi. Her devotion to Baba was
incomparable.
104. Anna had crossed fifty and did not have his full set of
teeth. This Mavashibai was mature and aged. A quarrel arose
between the two.
105. Anna and his wife both served Baba. Mother was a widow.
While she was massaging Baba’s stomach and sides, she was
breathless.
106. Mavashibai was pure hearted and vigorous in her service of
Sree Sai. She clasped the fingers of both her hands and was
kneading Baba’s abdomen.
107. Holding Baba with both the hands, from the back to the front
of the stomach where one ties the ‘dhotar’, she pressed and
pulled and pushed him about, as if she was churning
buttermilk.
108. Engrossed in chanting Sai’s name, Mavashibai fearlessly
massaged. Baba did not utter a word and he seemed tranquil
and relaxed.
109. Her method of massaging was extraordinary. She would flatten
the stomach till it met the back. But her love aroused
compassion within Baba.
110. This pure love of Sai resulted in the best mutual service,
as he looked after the welfare of the devotees who
continuously remembered him.
111. How many devout practices must we have done to attain the
company of this saint’s association? But Sai was certainly
loving towards the meek and the humble and never disregarded
the devotees.
112. What a skill there was in these movements! Baba moved up and
down due to it. She also moved in the same way. It was an
unique way of serving.
113. Anna was bending forward but was steady. The lady was so
engrossed in her service that her face moved up and down
(with her strokes). Then, see what happened!
114. In the bliss of her service to Sai, while swaying in doing
the massage of the stomach, behold that her face came near
Anna’s.
115. Taking this opportunity, Mavashibai, who was of a very witty
disposition, said: “What, Anna! You lewd fellow! Are you,
initially, asking me for a kiss?
116. Have you no consideration for your grey hair? Let me see how
you kiss me!” When Mavashibai said so, Anna rolled up his
sleeves.
117. He said: “Am I that decrepit? Am I such a fool or totally
mad? It is you who have brought your face near mine and got
ready to pick a quarrel”.
118. Realising that a row was in the offing, Baba who had
affection for both of them, used a skillful way to pacify
them both.
119. Lovingly he said: “Oh, Anna, why are you unnecessarily
raising this hue and cry? I do not understand what
impropriety is there when the mother is kissed”.
120. Listening to this, both felt abashed. The jocular words were
subdued at that juncture. Loving laughter sprang everywhere.
Everyone liked the humour (of Baba’s).
121. Apparently, this is a very small story but discerning
listeners will find it interesting. They will observe
clearly in the story how to put a stop to trouble.
122. Just as there is love between a mother and a son, if that
same loving feeling had existed between both of them, then
this situation would not have arisen and there would be no
question of angry feeling.
123. When one is whipped, laughter bursts forth; while when one
is showered with flowers one feels like crying. Waves of
reaction depend upon the imagination and the understanding.
Who has not experienced this?
124. There is novelty in Baba’s simple ingenuity. He chose words
suitable to a situation which soothe as well as teach the
listeners immediately.
125. Similarly, once when Mavashibai was pressing Baba’s stomach
vigorously, a staunch devotee felt pity and concern.
126. He said: “Bai, be gentle! Is this the way to press the body?
Have some compassion. Baba’s veins will break”.
127. No sooner than Baba heard these words that he got up from
his seat, picked up his ‘satka’ with his hand and struck the
ground with it.
128. He got enraged and none dared to stand before him. His eyes
became red like live charcoal and he glared all around.
129. Just as the cat’s eyes shine in the dark, his eyes gleamed
during the day. It seemed that a flame from the eyes could
immediately burn the universe.
130. He took hold of one end of the ‘satka’ with both hands and
pressed it in the hollow of his abdomen. The other end, he
fixed to the post in front and tightly embraced the post.
131. The ‘satka’ which was about two or three feet long seemed to
have fully gone into the abdomen and all feared that at any
moment the abdomen would be ruptured thus ending Baba’s
life.
132. Baba began to go closer and closer to the post which was
fixed and immovable, and pressed his abdomen firmly to it.
All the onlookers were terrified.
133. ‘Now the abdomen will be ruptured’ they thought, biting
their fingers with dismay. ‘Oh, God! What an unendurable
situation! We are dragged into a severe calamity.’
134. Thus, the people were worrying. What could be done in this
calamity? All this suffering for this Mavashibai!? It was an
ordeal for the sake of a devotee.
135. Whenever anyone was serving Baba, if anyone expressed a
dislike or correction in between, or if anyone expressed an
opinion to the person rendering the service, Baba did not
like it.
136. A loving devotee had felt like just giving an indication to
Mavashibai that Sai Baba should be comfortable. Why should
this be the outcome?!
137. So be it. The Lord felt compassion. Calmness arose in Sai’s
heart. He resumed his seat, relieving everyone’s terrified
state.
138. Although the loving devotee had been fearless, seeing Baba’s
strict nature, swore never to commit this mistake in the
future.
139. From then onwards, he decided not to meddle in anyone’s
affairs and to let each person follow his or her own way.
140. Samartha was himself full of powers. He knows when to use
those powers to restrain the evil and confer favours upon
the good. He also knows the good and bad qualities of all
those who serve him. Then why should we interfere?
141. ‘Sai likes the services of one or finds another’s harsh’ –
these are, after all, our understanding! No one knows the
truth.
142. Enough of this humour and jokes. Let those who wish to learn
lessons from this do so. May the devotee savour the honey,
the taste and the fragrance from Sai’s stories.
143. Hemad surrenders at Sai’s feet. The next chapter is more
profound than this. Sai, the Cloud of Mercy, fulfils the
desire of his devotee Damodar.
144. That also was a great miracle. Damodar was greatly afflicted
in his life. He was summoned before him by Baba and relieved
of his problem.
May there be well-being. This is the end of the twenty fourth
chapter of Sree Sai Samartha Satcharita, written by the devotee
Hemadpant, impelled by Saints and virtuous people, called
“Splendid Humour”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
Guru Sandipani.
2.
The thousand names of Vishnu.
3.
Both he and his wife spent a lot of time in Shirdi. His wife
predeceased him. He left his whole estate to the Shirdi Sansthan.
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