32
Narration of the Guru’s Greatness
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 previous chapter, it was narrated how Vijayanand
attained salvation and how Balakram also was happily
absorbed at Sai’s feet.
2.
Similarly, Tatyasaheb Noolkar and the greatest devotee Megha
both left their bodies in the presence of Sai.
3.
Greater than these was the marvel of the mode of death of a
cruel animal like the tiger. That also was heard in detail,
by the listeners.
4.
Now, in the present chapter, I shall narrate an interesting
story told by Baba himself. The listeners will find it
immensely beneficial.
5.
Once when Baba was in a forest, he had the darshan of his
Guru, all of a sudden. Listen with full attention to the
strange behaviour of the Guru.
6.
How can I, an insignificant person, narrate the wonder of
that story? It will grant devotion, faith and salvation as
Sai himself has said.
7.
Also, how a lady desired to have Baba’s darshan, stay there
(at Shirdi) for three days observing a fast, without water.
8.
How a situation was created to make her break her resolve
and how she was made to cook tasty and well-baked, golden-
red ‘puranpolis’.
9.
Not only did he make her prepare the ‘polis’ but feed them
to others and herself to the heart’s content, teaching her
the virtue of using one’s body for service to others.
10.
He impressed upon her, in a manner she would remember all
her life that service rendered to others was higher in merit
than the benefits attained from fasting.
11.
Also that for the one who wishes to attain the ultimate
purpose of life, how well one should study and how to make
great and persistent efforts, regularly, to attain thly, to attain the
objective.
12.
Stories, emphasising this purport, sweeter than nectar, will
arouse devotion amongst the listeners and remove their
sorrows.
13.
Now, from here onwards the sweet stories which will satisfy
the listeners and unite the narrator and the listeners in a
bond of common ecstasy.
14.
Sai will get these stories, which are amazing and full of
love, done through me, who am only a foolish and
insignificant person. As I write, I experience their marvel
at every step.
15.
Just as the sins are removed by the darshan of the Ganges or
the worldly turmoil by the darshan of the moon, Sai’s words
are effective in destroying all the sins and sorrows.
16.
Now, all you listeners become respectfully attentive to hear
the words of Maharaj Sai about the darshan of his own Guru.
17.
Even if the Vedas, Shrutis, Shastras and like scriptures are
studied, there is no acquisition of knowledge without the
Guru’s grace. It is just a physical and mental exhaustion.
18.
This tree of mundane existence, of an immense expanse, which
was not visible earlier but which is experienced later, is
full of miseries on account of birth and death. It is
illusory and perishable.
19.
This mundane existence is called a tree because like a tree
it can be cut to pieces and hence is perishable. This
existence which is not perceptible initially, because at one
point of time it remained steady, is, therefore, compared to
a tree.
20.
This is that tree of mundane existence which is seen but the
nature of which is not known. It has its roots above with
endless expanse of branches. Very little of this tree comes
within the purview of a human being.
21.
From moment to moment, it spreads as more branches sprout.
Sometimes from a distance they look beautiful, but one finds
them prickly all over, if embraced.
22.
Like the trunk of a plantain tree, this is devoid of essence
(or pith). Like a mirage or like the city of Gandharvas,
this tree appears very attractive with the surrounding area
round the roots clinging on account of the water, in the
form of desires.
23.
This tree, although non-existent in character, originates
from actions and desires rooted in nescience; and has its
own character undergoing a change every moment.
24.
This tree is of the nature of calamity; has its origin in
ignorance. Surrounding this tree is a store of water in the
form of desires and lust.
25.
This tree is one that has its expanse in the belongings or
possessions viz. money, food, son and wife. This tree has as
its support the idea of oneness with the body. In fact, this
idea is always at the root of this tree.
26.
The trunk of this tree, in reality, is the endless beings
with gender differences. The many offshoots in the form of
branches are formed by actions and sublime impressions. On
account of these, this tree continues to grow.
27.
This tree is one which is full of leaves in the form of
Shrutis etc. It throbs with sprouts in the form of primary
sensations. It assumes glory in the form of flowers which
are actions, including rituals and charity. It is full of
the juices of the pairs of opposites.
28.
There is no end to the fruits of this tree. On it, indeed
depend all beings as well as the worlds like “Bhur & Bhuva”
for their existence, as they cannot remain separate from the
tree.
29.
This is like the ancient Ashwatha tree which has always a
dejected face. At times it is dancing, at times singing and
at other times playing instruments. Sometimes it is full of
sport, laughter and at times, it weeps.
30.
The appearance of this tree is really within Brahman. This
can be cut by the sword of detachment. This is that tree
which has for its support pure roots. Understand this to be
of the nature of effulgence.
31.
That Brahman is Truth and is the support for everything.
This world is of an illusory nature like a dream. Surely
neither has this tree a beginning nor an end. How can it
exist only in the middle?
32.
It is for this purpose that those who are detached, toil.
The holy are ever attached to it. This is the goal of those
who seek liberation and is the coveted end for all
aspirants.
33.
Try to stay at the place which you like. Do aspire to take
refuge at the feet of Saints. Listen with attention to all
that they say and take care to do away with doubts from
their very roots.
34.
Controlling the mind utterly, root out the intellect. Try to
become totally detached and continue to gaze at the feet of
the Guru.
35.
Eradicate completely all fake beliefs, which otherwise will
create impediments on the way. Trample under your feet all
conceit. Then only will you be able to reach the other
shore.
36.
Listen to a sweet story, which elucidates this and which
Baba himself narrated. Savouring the nectar of Guru’s words,
you will have great pleasure:
37.
“Once, the four of us, having read the Shastras and the
Puranas, began to describe the Brahman, believing ourselves
to be very knowledgeable.
38.
One of our group, quoted the Gita’s words about ‘salvation
by self-effort’, decried the tendency to depend on anyone
else for one’s salvation.
39.
To this, the second replied that he who controls his mind is
blessed; and that we should be free from thoughts and ideas
and there is nothing in the world except our own Self.
40.
The third said that the world is always changing. The
formless is eternal. So we should discriminate between the
Real and the Unreal – the Permanent and the Transitory.
41.
The fourth one did not approve of bookish knowledge and
suggested that the prescribed duty should be carried out and
we should surrender our body, mind and the five ‘pranas’ at
the Guru’s feet.
42.
The Guru is God, and all pervading. To get this conviction,
strong unbounded faith is necessary.
43.
Those who know the scriptures, those who are pedagogues,
always ready for arguments and discussions, and those who
raise unnecessary doubts and sceptisms, they do not achieve
complete knowledge even in their dreams. What is necessary
is a person full of faith and devotion.
44.
Thus, we four ‘wise’ men set forth in the quest of Brahman
which can be experienced independently through one’s
intellect and a mind free of anxiety.
45.
Three of the group had this objective. While wandering in
the forest, according to our own fancy, we met a Vanjari1 on
the way, who questioned us.
46.
‘The heat is scorching. Why and where are you going?’ We
replied to him that we were searching the woods.
47.
The Vanjari then asked us on the nature of our quest and we
replied to him ambiguously and evasively.
48.
Seeing us rambling aimlessly, he was moved and he said that
the forest is dense and impenetrable, and without knowing
the woods fully, we should not wander, at random.
49.
If we wanted to walk through the forest, we should take a
guide with us; and not exert ourselves unnecessarily at the
sultry noon-time.
50.
We need not disclose to him the secret of our mission; but
we could rest a little, eat a little bit, drink some water
and be patient at heart.
51.
Though he made a compassionate entreaty, we contemptuously
discarded his request and proceeded further; and felt
greatly tired on the way.
52.
We had an arrogant attitude that we were all very
knowledgeable and could find our own way and needed no
guide.
53.
But that forest was very vast and full of massive trees.
Where the rays of the sun could not penetrate through the
dense foliage, how could we find our way?
54.
We lost our way and wandered here and there fruitlessly.
Through sheer good luck, we reached the same place from
where we had started.
55.
It was destiny that brought us back to the same path. We met
the earlier Vanjari who said to us that it seemed that we
had missed the way. ‘Sometimes mere intelligence is not
enough’.
56.
‘A guide is always necessary to show the right way in small
or great matters. No quest can be successfully carried out
on an empty stomach. The flaws of the intellect are strange.
57.
Unless God wills it, no one meets us on the way. Do not
refuse offers of food or thrust away a platter of food.
58.
Believe it to be very auspicious, if someone gives food and
urges you to eat. It will help you to succeed in your
undertaking.’
59.
He again offered us food and asked us to eat, and to be calm
and patient. But again this good suggestion was not approved
and we left again, without partaking of the refreshment.
60.
‘Without accomplishing our quest, we refuse to take any
food.’ Then see what obstacles were encountered, thanks to
their obstinacy.
61.
Now, I was hungry and my throat was parched with thirst. The
Vanjari’s love was extraordinary and I experienced the
marvel of it.
62.
We were educated and learned but had no acquaintance with
kindness and compassion. A rich man, when his right hand is
covered with food, does not even drive away the crow, lest
the particles of food would fly off and there would be a
loss to that extent.
63.
Yet this Vanjari, illiterate and unqualified, of a low
caste, had a heart full of love and offered us a share in
his food, saying ‘eat some bread and vegetable’.
64.
He who loves others disinterestedly is really enlightened. I
thought acceptance of his hospitality was the best beginning
for getting Knowledge.
65.
Therefore, very respectfully I accepted the little food the
Vanjari offered, and drank the water. See, what miracle
happened then!
66.
Gururaj came unexpectedly and said: What was the reason for
the argument?’ Then I related to him all that occurred, from
the beginning to the end.
67.
‘Would you like to come with me? I will help you to complete
your search speedily; but only he who obeys me implicitly
will succeed’.
68.
The others did not agree to this. But, I accepted it with
profound reverence. The others left and then the Gururaya
took me along with him.
69.
He took me to a well, where he tied both my feet with a
rope, then left me dangling upside down over the well water.
70.
Gururaya left me suspended over the well in such a way that
my hands did not touch the water and neither could the water
enter my mouth.2
71.
Gururaya tied the other end of the rope to a tree which was
on the side of the well and went away confidently. No one
knew where.
72.
He returned after four or five hours and took me out
quickly. He asked me, if I was fine.
73.
Then I replied to him: “I was in supreme bliss. The joy I
experienced is beyond my poor powers to describe”.
74.
Hearing these words of mine, Gururaya was delighted.
Stroking my body with his hand, he kept me with him.
75.
My heart still overflows with joy; as I narrate this. Then
the Guru took me to the ‘school’. He took care of me as
tenderly as a mother bird does her young ones, protecting
them under her wings.
76.
How wonderful was the Guru’s school! I became detached from
my parents’ love and the chains of greed and love snapped. I
attained salvation easily.
77.
Nothing appeared impossible. My evil tendencies vanished. My
previous ‘karmas’ were wiped out. I thought I should embrace
this Guru’s neck and remain staring at him always.
78.
If his image was not reflected in the eyes, then they were
only balls of flesh! Better still, I would have preferred to
be blind. Such was the effect of the school on me!
79.
Which unfortunate individual would have wanted to leave the
precincts of this school having once entered it? My Gururaya
was my mother, my father, my property – everything to me.
80.
All the senses, together with the mind, concentrated
themselves in my eyes to meditate on him.
81.
The Guru was the sole object of my meditation. The entire
universe assumed his form. I was conscious of none else.
This is known as ‘Singular Devotion’.
82.
Meditating on the form of the Guru, the mind and intellect
were baffled. Therefore, in the end, I could only pay
obeisance to him, wordlessly.
83.
If one cannot achieve this state, then one may take a Guru
to acquire Knowledge but his ‘upadesh’ will be a big zero.
One would pay large sums as ‘dakshina’ and repent in the
end.
84.
Such a Guru emptily chats about his secret knowledge and
makes a show of his purity and straight forwardness. He who
has learnt hypocrisy from his childhood, what can he give,
in the end to another?
85.
There is a great show and pomp of sacredness but not real
tender love. No actual experience exists. His school is
useless.
86.
Where words about knowledge abound, the knowledge of the
Brahman can never be experienced. Where a Guru is busy
singing his own glory, how can the disciple achieve his own
welfare?
87.
He whose words do not touch the heart and the disciples are
not convinced, of what value is his position as Guru? His
words are useless prattle.
88.
So be it – enough! But in my case, I served my Guru in such
a way that he rewarded me with the store of Knowledge. I did
not have to search for anything or seek any deeper
significance.
89.
By the Guru’s grace, realisation flashed upon me by itself,
without effort or study. I had not to seek anything but
everything became clear to me as broad daylight.
90.
Only the Samartha Gururaya knows my happiness over the topsy
turvy suspension, with head down and feet up, that the
Gururaya had done.
91.
The ways of Saints are something different, which can be
understood only through experience. Here, faith alone is the
consideration and the only means to attain the objective is
Guru’s Grace”.
92.
A Karmath knows how to observe and abstain from certain
rites; a Gnyani is puffed with pride of knowledge; a Yogi is
a hypocrite. In reality nothing can be achieved without
faith.
93.
The Pandits are blinded by conceit and are pride
personified. The Gnyanis run away from them, and they do not
like each other’s company.
94.
The Gnyani says: There is no God but me for I have attained
all knowledge and I am that Pure Consciousness.
95.
A Bhakta (devotee), because of his faith and devotion, does
not show off his knowledge. He is totally surrendered to the
Guru and serves his Guru with his body, his mind and all
that he possesses.
96.
He does not have the conceit to believe that this is his
achievement or that this is the greatness of his prowess or
that this is the brilliance of his knowledge.
97.
Whatever happens is caused by God. He elevates and he
degrades. He fights and causes fights. He alone is the doer.
98.
Leaving all doer ship to the Guru, he adopts utter humility.
A devotee is always dependent upon God and he is not
independent.
99.
Enough! What were these four wise men in search of? It has
not been mentioned so far. Listen now to the explanation.
100. All these Karmath, well-versed in the way of reciting Vedas,
full of pride on account of their learning, who in the
course of a pedantic discussion, began to discuss God.
101. It was their objective to identify God and the place of His
existence, and search out paths to Him, through endeavour
and knowledge.
102. Sree Sai was one of the four wise men. He was the
personification of discrimination and dispassion, being
himself Parabrahma. Then, why did he get involved in this
injudicious talk?
103. The listeners will naturally have this doubt. This was for
the good of the public. Would Sai Samartha, the uplifter of
his devotees, be belittled by this incident?
104. Though an incarnation himself, he respected a Vanjari by
accepting his food with the firm belief that ‘Food is
Brahman’, and spoke highly of it.
105. Also, he showed how those that rejected the offer suffered
and how it was impossible to get knowledge without a Guru,
by narrating the story of these wise men.
106. Religious Knowledge is not possible without the instruction
and teachings of the mother, the father and the preceptor.
It also depends on the studies which without application is
a waste.
107. The Shruti exhorts us to honour and worship mother, father
and the preceptor and obtain their powerful blessings.
108. The blessings of the three combined with Yagnas, learning of
the scriptures and charity are the best means of avoiding
the cycle of birth and death.
109. These are the means of purifying the mind and unless this
purification is effected, self-realisation is not possible.
Such a life has been lived in vain.
110. The body, the senses, the mind and the intellect cannot
understand the profound Real Self. It is the Guru’s Grace
that makes it possible.
111. Where modes of proof, such as perception and inference do
not help in the matter, who else but the Guru can show it as
easily as holding an ‘amalak’ fruit.
112. The objects of our life such as Dharma, Artha, and Kama are
attainable with effort; but the fourth object Pursharath can
be only had with the help of the Guru, without whom they
will remain efforts in vain.
113. In the durbar of this saint of Shirdi, the astrologers came
and paid their homage, giving the prediction for the young
and the old.
114. The rich and the prosperous, the rulers great and petty, the
jogis who beg for alms, the ascetics devoid of desire and
attachments came with equal eagerness for darshan.
115. The sanyasis, who chanted the Lord’s Name, who practised
penances, who took vows, the pilgrims from holy places, the
musicians, the dancers came to Shirdi for darshan with their
families.
116. The harijans also arrived in Sree Sai’s durbar to pay
obeisance, with the belief that he is the only mother and
father who would help in ending the cycle of births and
deaths.
117. They came too, who wear the ‘lingam’ round their necks and
smear ashes upon their foreheads and accept only uncooked
grain and alms to see this festive progression.
118. The cunning jugglers came. The Gondhalis lovingly created
confusion, and begged for alms in the name of Goddess
Bhavani, with great love, from Baba.
119. The blind, the lame and the deaf, the jogis, the followers
of Guru Nanak, the Bhats, the torch-bearers all came
running with affection for Sai Samartha.
120. The Dugdugas3, the Sarodes4, the lame and Kolhatinis5 also
came. Now, in good time this Vanjari had also arrived.
121. Blessed was Sai’s form, moulded out of detachment. He was
desireless, free of attachments, selfless and full of
incomparable love for the devotees.
122. Enough. Now let us pick up again the thread of the main
story. The listeners should pay attention.
123. Baba never fasted nor permitted others to remain hungry. The
mind of a person observing a fast is never at ease, then how
can he attain his Parmartha?
124. ‘God cannot be attained on an empty stomach. First, the Soul
has to be appeased (by satisfying the physical hunger).’ I
will narrate one more story pertinent to this advice, for
the benefit of the listeners.
125. When at noon, the bowels are churned with hunger, the
importance and truth of the saying that ‘food is Brahman’ is
realised.
126. It is a very difficult situation indeed, when some food is
not put into the mouth. All the sensory organs become weak
and are unable to function properly.
127. If there is no moisture of food in the stomach, with what
eyes should we see God, with what tongue should we describe
His greatness and with what ears should we listen to it?
128. In short, when all the sense organs are strong and sound,
then only it is possible to practise devotion. If one feels
weak by starving, then one is unable to make progress
towards the highest goal of life.
129. Consumption of too much food is not beneficial. Moderation
is really wholesome. Extreme fasting is dangerous. It leads
to affliction always.
130. Once, a lady came to Shirdi for Sai’s darshan with a letter
to Shri Kelkar, with great enthusiasm.
131. The lady had resolved to sit at Maharaj’s feet and observe a
three days’ fast. But her resolve came to naught.
132. Baba, in accordance with his precepts, believed that when
thinking about the highest goal in life, one should have
some food alongside.
133. One who desires to realise God must eat a little, to begin
with; for unless the being is content, how would God be
realised?
134. It is impossible to realise God when one is starving. Sai
did not approve of such austerities which burden one.
135. Maharaj, who knew intuitively, on the previous day, had
mentioned it to Dada Kelkar earlier.
136.“Now during these Holi holidays, will my children go without
food? How can I allow it? Then why should I be here?”
137. The day following this utterance of Sai, this lady arrived
in Shirdi.
138. The lady’s surname was Gokhale. As she had earlier resolved,
she left her luggage at Dada’s and gave him the letter.
139. Kashibai Kanitkar, being related, had written a letter to
Dada, requesting him to make arrangements for Sai Baba’s
darshan, for her.
140. As soon as she arrived at Shirdi, she went for Baba’s
darshan. Afterwards, she sat near him for a while, when she
was advised by Baba.
141. Sainath was aware of the innermost thoughts of everyone for
nothing on this earth was hidden from him.
142.“Food and the one who eats it are the embodiments of Vishnu.
Fasting, austerities, unsullied food, going without any food
or water – why indulge in this?
143. What is the need for us to practice fasting and
austerities?” Baba said this on his own, to her.
144.“Go to that Dada Bhat’s6 house, make ‘puran polis’ happily.
Feed them to his children and eat also to your heart’s
content”.
145. It was a happy coincidence that the lady had arrived at the
time of the Holi festival. Dada’s wife, at that time, was in
her menses and therefore, could not do the cooking herself.
146. The intense desire to observe fast disappeared, as she had
to cook herself! Then, she very lovingly obeyed Baba’s
orders.
147. Making obeisance at Baba’s feet, she went to Dada’s house,
made ‘puranpolis’, served everyone and ate herself.
148. What a beautiful story and how profound its meaning. If one
places faith, in this manner, in the Guru’s words, then
there would be no delay in upliftment.
149. Yet another story – one narrated by Sai Samartha to his
devotees, of which he was reminded. Please listen carefully.
150. One who is desirous of spiritual progress needs to work hard
and constantly study. One should be bold and courageous.
151. One should always savour the nectar of the true stories,
like the washings of the saint’s feet, for one’s welfare.
Being humble at a saint’s feet gives internal purity.
152.“Once, when I was young, and wishing to get a job to sustain
me, I stinted on my own needs and set out.
153. I walked on and on and arrived at Beedgaon, where I rested.
The Fakir (God) had other plans for me. I was happy.
154. There, I found zari (embroidery) work. I also worked
tirelessly and my efforts were rewarded. Behold the Fakir’s
power!
155. Those who were employed before me were extremely clever and
skilled. All four of us worked there and our wages were
fixed on the quantum of work done.
156. One had done work worth Rs. 50/-, the second had done Rs.
100/-worth; the third had done Rs.150/-worth; and mine was
twice more than all of them put together.
157. The owner was very pleased with my work and skill. He
praised me to many and loved me a lot.
158. He gave me a full dress, a turban for the head and a
magnificent robe7 for the body. But I kept it tied up,
unused.
159. Who can give enough to another person? However much is
given, it is always inadequate. But when my Sarkar (God)
begins it lasts till the end of time.
160. The only true giver is my Sarkar. Can any else be compared
with Him? How can the finite be the ornament of the
infinite?
161. My Sarkar says ‘take, take’; but everybody comes to me and
says ‘give, give’. Nobody attends carefully to the meaning
of what I say. No one takes cognisance.
162. My Sarkar’s treasury is overflowing. No one comes to fetch
cart loads away. When I say ‘dig’ no one does so. No one
wants to make efforts.
163. I say ‘dig up this wealth and plunder cart loads of it. The
blessed son of a true mother should fill his store with this
wealth’.
164. What will be the fate of a living being? Dust (body) will
turn to dust, and air (breath) will merge with air. This
time will not come again.
165. Enough. The skill of my Fakir, the leela of my Bhagvan, the
aptitude of my Sarkar is quite unique.
166. I too go somewhere and sit somewhere. But this ‘Jeeva’ is
confused and confounded by ‘Maya’. It suffers from the
snares of Maya.
167. Maya is very merciless. It has driven me to desperation. I
remain worried about my people day and night.
168. ‘He will reap, what he sows’. The one who always remembers
these words of mine will get invaluable happiness”.
169. Hemad surrenders to Sai. Unparalled is the narration of this
story. When Sai does the work himself, my egotism is
demolished.
170. Sai himself narrates this story. He is the reader and the
listener. He is the writer and the one who gets it written.
It is he who makes it comprehensible.
171. Sai himself is the actor in this story, it is he who is the
sweetness in the story, it is he who is the listener and the
narrator and it is he who enjoys its bliss.
172. Then, the privilege and pleasure of listening to this story,
can it not help in attaining spirituality? Those devotees
are fortunate who appreciate and enjoy it.
173. Now in essence the next chapter deals with the incomparable
greatness of Sai’s UDI. Virtuous listeners I earnestly
supplicate you to listen with respect.
174. Hemad says with great humility that Sai Samartha graced me
and made me narrate his biography, where the stories are
most interesting.
May there be well-being! This is the end of the thirty-second
chapter of the Sree Sai Samartha Satcharita, written by the
devotee Hemadpant, impelled by the Saints and virtuous people,
called the “Narration of the Guru’s Greatness”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
A trader who carried salt and grains etc. on the back of a bullock
and who knows the paths in the forest; and belongs to the Laman
caste.
2.
This story should not be taken literally. It is allegorical.
3.
Those who imitate the sound of a rickety, shaking article.
4.
Those who play the seven-stringed instrument and constantly
practice the prediction of good fortune to the lower caste.
5.
The rope dancers.
6.
Dada Kelkar.
7.
Such an outfit was presented as an approbation of conduct and was
a great honour.
Gururaya left me suspended over the well in such a way that my hands did
not touch the water and neither could the water enter my mouth. (Ch.32,
ovi 70)
Gururaya tied the other end of the rope to a tree which was on the side
of the well and went away confidently. No one knew where. (Ch.32, ovi
71)
He returned after four or five hours and took me out quickly. He asked
me if I was fine. (Ch.32, ovi 72)
Then I replied to him: ‘I was in supreme bliss. The joy I experienced
is beyond my poor powers to describe’. (Ch.32, ovi 73)
Narration of the Guru’s Greatness
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 previous chapter, it was narrated how Vijayanand
attained salvation and how Balakram also was happily
absorbed at Sai’s feet.
2.
Similarly, Tatyasaheb Noolkar and the greatest devotee Megha
both left their bodies in the presence of Sai.
3.
Greater than these was the marvel of the mode of death of a
cruel animal like the tiger. That also was heard in detail,
by the listeners.
4.
Now, in the present chapter, I shall narrate an interesting
story told by Baba himself. The listeners will find it
immensely beneficial.
5.
Once when Baba was in a forest, he had the darshan of his
Guru, all of a sudden. Listen with full attention to the
strange behaviour of the Guru.
6.
How can I, an insignificant person, narrate the wonder of
that story? It will grant devotion, faith and salvation as
Sai himself has said.
7.
Also, how a lady desired to have Baba’s darshan, stay there
(at Shirdi) for three days observing a fast, without water.
8.
How a situation was created to make her break her resolve
and how she was made to cook tasty and well-baked, golden-
red ‘puranpolis’.
9.
Not only did he make her prepare the ‘polis’ but feed them
to others and herself to the heart’s content, teaching her
the virtue of using one’s body for service to others.
10.
He impressed upon her, in a manner she would remember all
her life that service rendered to others was higher in merit
than the benefits attained from fasting.
11.
Also that for the one who wishes to attain the ultimate
purpose of life, how well one should study and how to make
great and persistent efforts, regularly, to attain thly, to attain the
objective.
12.
Stories, emphasising this purport, sweeter than nectar, will
arouse devotion amongst the listeners and remove their
sorrows.
13.
Now, from here onwards the sweet stories which will satisfy
the listeners and unite the narrator and the listeners in a
bond of common ecstasy.
14.
Sai will get these stories, which are amazing and full of
love, done through me, who am only a foolish and
insignificant person. As I write, I experience their marvel
at every step.
15.
Just as the sins are removed by the darshan of the Ganges or
the worldly turmoil by the darshan of the moon, Sai’s words
are effective in destroying all the sins and sorrows.
16.
Now, all you listeners become respectfully attentive to hear
the words of Maharaj Sai about the darshan of his own Guru.
17.
Even if the Vedas, Shrutis, Shastras and like scriptures are
studied, there is no acquisition of knowledge without the
Guru’s grace. It is just a physical and mental exhaustion.
18.
This tree of mundane existence, of an immense expanse, which
was not visible earlier but which is experienced later, is
full of miseries on account of birth and death. It is
illusory and perishable.
19.
This mundane existence is called a tree because like a tree
it can be cut to pieces and hence is perishable. This
existence which is not perceptible initially, because at one
point of time it remained steady, is, therefore, compared to
a tree.
20.
This is that tree of mundane existence which is seen but the
nature of which is not known. It has its roots above with
endless expanse of branches. Very little of this tree comes
within the purview of a human being.
21.
From moment to moment, it spreads as more branches sprout.
Sometimes from a distance they look beautiful, but one finds
them prickly all over, if embraced.
22.
Like the trunk of a plantain tree, this is devoid of essence
(or pith). Like a mirage or like the city of Gandharvas,
this tree appears very attractive with the surrounding area
round the roots clinging on account of the water, in the
form of desires.
23.
This tree, although non-existent in character, originates
from actions and desires rooted in nescience; and has its
own character undergoing a change every moment.
24.
This tree is of the nature of calamity; has its origin in
ignorance. Surrounding this tree is a store of water in the
form of desires and lust.
25.
This tree is one that has its expanse in the belongings or
possessions viz. money, food, son and wife. This tree has as
its support the idea of oneness with the body. In fact, this
idea is always at the root of this tree.
26.
The trunk of this tree, in reality, is the endless beings
with gender differences. The many offshoots in the form of
branches are formed by actions and sublime impressions. On
account of these, this tree continues to grow.
27.
This tree is one which is full of leaves in the form of
Shrutis etc. It throbs with sprouts in the form of primary
sensations. It assumes glory in the form of flowers which
are actions, including rituals and charity. It is full of
the juices of the pairs of opposites.
28.
There is no end to the fruits of this tree. On it, indeed
depend all beings as well as the worlds like “Bhur & Bhuva”
for their existence, as they cannot remain separate from the
tree.
29.
This is like the ancient Ashwatha tree which has always a
dejected face. At times it is dancing, at times singing and
at other times playing instruments. Sometimes it is full of
sport, laughter and at times, it weeps.
30.
The appearance of this tree is really within Brahman. This
can be cut by the sword of detachment. This is that tree
which has for its support pure roots. Understand this to be
of the nature of effulgence.
31.
That Brahman is Truth and is the support for everything.
This world is of an illusory nature like a dream. Surely
neither has this tree a beginning nor an end. How can it
exist only in the middle?
32.
It is for this purpose that those who are detached, toil.
The holy are ever attached to it. This is the goal of those
who seek liberation and is the coveted end for all
aspirants.
33.
Try to stay at the place which you like. Do aspire to take
refuge at the feet of Saints. Listen with attention to all
that they say and take care to do away with doubts from
their very roots.
34.
Controlling the mind utterly, root out the intellect. Try to
become totally detached and continue to gaze at the feet of
the Guru.
35.
Eradicate completely all fake beliefs, which otherwise will
create impediments on the way. Trample under your feet all
conceit. Then only will you be able to reach the other
shore.
36.
Listen to a sweet story, which elucidates this and which
Baba himself narrated. Savouring the nectar of Guru’s words,
you will have great pleasure:
37.
“Once, the four of us, having read the Shastras and the
Puranas, began to describe the Brahman, believing ourselves
to be very knowledgeable.
38.
One of our group, quoted the Gita’s words about ‘salvation
by self-effort’, decried the tendency to depend on anyone
else for one’s salvation.
39.
To this, the second replied that he who controls his mind is
blessed; and that we should be free from thoughts and ideas
and there is nothing in the world except our own Self.
40.
The third said that the world is always changing. The
formless is eternal. So we should discriminate between the
Real and the Unreal – the Permanent and the Transitory.
41.
The fourth one did not approve of bookish knowledge and
suggested that the prescribed duty should be carried out and
we should surrender our body, mind and the five ‘pranas’ at
the Guru’s feet.
42.
The Guru is God, and all pervading. To get this conviction,
strong unbounded faith is necessary.
43.
Those who know the scriptures, those who are pedagogues,
always ready for arguments and discussions, and those who
raise unnecessary doubts and sceptisms, they do not achieve
complete knowledge even in their dreams. What is necessary
is a person full of faith and devotion.
44.
Thus, we four ‘wise’ men set forth in the quest of Brahman
which can be experienced independently through one’s
intellect and a mind free of anxiety.
45.
Three of the group had this objective. While wandering in
the forest, according to our own fancy, we met a Vanjari1 on
the way, who questioned us.
46.
‘The heat is scorching. Why and where are you going?’ We
replied to him that we were searching the woods.
47.
The Vanjari then asked us on the nature of our quest and we
replied to him ambiguously and evasively.
48.
Seeing us rambling aimlessly, he was moved and he said that
the forest is dense and impenetrable, and without knowing
the woods fully, we should not wander, at random.
49.
If we wanted to walk through the forest, we should take a
guide with us; and not exert ourselves unnecessarily at the
sultry noon-time.
50.
We need not disclose to him the secret of our mission; but
we could rest a little, eat a little bit, drink some water
and be patient at heart.
51.
Though he made a compassionate entreaty, we contemptuously
discarded his request and proceeded further; and felt
greatly tired on the way.
52.
We had an arrogant attitude that we were all very
knowledgeable and could find our own way and needed no
guide.
53.
But that forest was very vast and full of massive trees.
Where the rays of the sun could not penetrate through the
dense foliage, how could we find our way?
54.
We lost our way and wandered here and there fruitlessly.
Through sheer good luck, we reached the same place from
where we had started.
55.
It was destiny that brought us back to the same path. We met
the earlier Vanjari who said to us that it seemed that we
had missed the way. ‘Sometimes mere intelligence is not
enough’.
56.
‘A guide is always necessary to show the right way in small
or great matters. No quest can be successfully carried out
on an empty stomach. The flaws of the intellect are strange.
57.
Unless God wills it, no one meets us on the way. Do not
refuse offers of food or thrust away a platter of food.
58.
Believe it to be very auspicious, if someone gives food and
urges you to eat. It will help you to succeed in your
undertaking.’
59.
He again offered us food and asked us to eat, and to be calm
and patient. But again this good suggestion was not approved
and we left again, without partaking of the refreshment.
60.
‘Without accomplishing our quest, we refuse to take any
food.’ Then see what obstacles were encountered, thanks to
their obstinacy.
61.
Now, I was hungry and my throat was parched with thirst. The
Vanjari’s love was extraordinary and I experienced the
marvel of it.
62.
We were educated and learned but had no acquaintance with
kindness and compassion. A rich man, when his right hand is
covered with food, does not even drive away the crow, lest
the particles of food would fly off and there would be a
loss to that extent.
63.
Yet this Vanjari, illiterate and unqualified, of a low
caste, had a heart full of love and offered us a share in
his food, saying ‘eat some bread and vegetable’.
64.
He who loves others disinterestedly is really enlightened. I
thought acceptance of his hospitality was the best beginning
for getting Knowledge.
65.
Therefore, very respectfully I accepted the little food the
Vanjari offered, and drank the water. See, what miracle
happened then!
66.
Gururaj came unexpectedly and said: What was the reason for
the argument?’ Then I related to him all that occurred, from
the beginning to the end.
67.
‘Would you like to come with me? I will help you to complete
your search speedily; but only he who obeys me implicitly
will succeed’.
68.
The others did not agree to this. But, I accepted it with
profound reverence. The others left and then the Gururaya
took me along with him.
69.
He took me to a well, where he tied both my feet with a
rope, then left me dangling upside down over the well water.
70.
Gururaya left me suspended over the well in such a way that
my hands did not touch the water and neither could the water
enter my mouth.2
71.
Gururaya tied the other end of the rope to a tree which was
on the side of the well and went away confidently. No one
knew where.
72.
He returned after four or five hours and took me out
quickly. He asked me, if I was fine.
73.
Then I replied to him: “I was in supreme bliss. The joy I
experienced is beyond my poor powers to describe”.
74.
Hearing these words of mine, Gururaya was delighted.
Stroking my body with his hand, he kept me with him.
75.
My heart still overflows with joy; as I narrate this. Then
the Guru took me to the ‘school’. He took care of me as
tenderly as a mother bird does her young ones, protecting
them under her wings.
76.
How wonderful was the Guru’s school! I became detached from
my parents’ love and the chains of greed and love snapped. I
attained salvation easily.
77.
Nothing appeared impossible. My evil tendencies vanished. My
previous ‘karmas’ were wiped out. I thought I should embrace
this Guru’s neck and remain staring at him always.
78.
If his image was not reflected in the eyes, then they were
only balls of flesh! Better still, I would have preferred to
be blind. Such was the effect of the school on me!
79.
Which unfortunate individual would have wanted to leave the
precincts of this school having once entered it? My Gururaya
was my mother, my father, my property – everything to me.
80.
All the senses, together with the mind, concentrated
themselves in my eyes to meditate on him.
81.
The Guru was the sole object of my meditation. The entire
universe assumed his form. I was conscious of none else.
This is known as ‘Singular Devotion’.
82.
Meditating on the form of the Guru, the mind and intellect
were baffled. Therefore, in the end, I could only pay
obeisance to him, wordlessly.
83.
If one cannot achieve this state, then one may take a Guru
to acquire Knowledge but his ‘upadesh’ will be a big zero.
One would pay large sums as ‘dakshina’ and repent in the
end.
84.
Such a Guru emptily chats about his secret knowledge and
makes a show of his purity and straight forwardness. He who
has learnt hypocrisy from his childhood, what can he give,
in the end to another?
85.
There is a great show and pomp of sacredness but not real
tender love. No actual experience exists. His school is
useless.
86.
Where words about knowledge abound, the knowledge of the
Brahman can never be experienced. Where a Guru is busy
singing his own glory, how can the disciple achieve his own
welfare?
87.
He whose words do not touch the heart and the disciples are
not convinced, of what value is his position as Guru? His
words are useless prattle.
88.
So be it – enough! But in my case, I served my Guru in such
a way that he rewarded me with the store of Knowledge. I did
not have to search for anything or seek any deeper
significance.
89.
By the Guru’s grace, realisation flashed upon me by itself,
without effort or study. I had not to seek anything but
everything became clear to me as broad daylight.
90.
Only the Samartha Gururaya knows my happiness over the topsy
turvy suspension, with head down and feet up, that the
Gururaya had done.
91.
The ways of Saints are something different, which can be
understood only through experience. Here, faith alone is the
consideration and the only means to attain the objective is
Guru’s Grace”.
92.
A Karmath knows how to observe and abstain from certain
rites; a Gnyani is puffed with pride of knowledge; a Yogi is
a hypocrite. In reality nothing can be achieved without
faith.
93.
The Pandits are blinded by conceit and are pride
personified. The Gnyanis run away from them, and they do not
like each other’s company.
94.
The Gnyani says: There is no God but me for I have attained
all knowledge and I am that Pure Consciousness.
95.
A Bhakta (devotee), because of his faith and devotion, does
not show off his knowledge. He is totally surrendered to the
Guru and serves his Guru with his body, his mind and all
that he possesses.
96.
He does not have the conceit to believe that this is his
achievement or that this is the greatness of his prowess or
that this is the brilliance of his knowledge.
97.
Whatever happens is caused by God. He elevates and he
degrades. He fights and causes fights. He alone is the doer.
98.
Leaving all doer ship to the Guru, he adopts utter humility.
A devotee is always dependent upon God and he is not
independent.
99.
Enough! What were these four wise men in search of? It has
not been mentioned so far. Listen now to the explanation.
100. All these Karmath, well-versed in the way of reciting Vedas,
full of pride on account of their learning, who in the
course of a pedantic discussion, began to discuss God.
101. It was their objective to identify God and the place of His
existence, and search out paths to Him, through endeavour
and knowledge.
102. Sree Sai was one of the four wise men. He was the
personification of discrimination and dispassion, being
himself Parabrahma. Then, why did he get involved in this
injudicious talk?
103. The listeners will naturally have this doubt. This was for
the good of the public. Would Sai Samartha, the uplifter of
his devotees, be belittled by this incident?
104. Though an incarnation himself, he respected a Vanjari by
accepting his food with the firm belief that ‘Food is
Brahman’, and spoke highly of it.
105. Also, he showed how those that rejected the offer suffered
and how it was impossible to get knowledge without a Guru,
by narrating the story of these wise men.
106. Religious Knowledge is not possible without the instruction
and teachings of the mother, the father and the preceptor.
It also depends on the studies which without application is
a waste.
107. The Shruti exhorts us to honour and worship mother, father
and the preceptor and obtain their powerful blessings.
108. The blessings of the three combined with Yagnas, learning of
the scriptures and charity are the best means of avoiding
the cycle of birth and death.
109. These are the means of purifying the mind and unless this
purification is effected, self-realisation is not possible.
Such a life has been lived in vain.
110. The body, the senses, the mind and the intellect cannot
understand the profound Real Self. It is the Guru’s Grace
that makes it possible.
111. Where modes of proof, such as perception and inference do
not help in the matter, who else but the Guru can show it as
easily as holding an ‘amalak’ fruit.
112. The objects of our life such as Dharma, Artha, and Kama are
attainable with effort; but the fourth object Pursharath can
be only had with the help of the Guru, without whom they
will remain efforts in vain.
113. In the durbar of this saint of Shirdi, the astrologers came
and paid their homage, giving the prediction for the young
and the old.
114. The rich and the prosperous, the rulers great and petty, the
jogis who beg for alms, the ascetics devoid of desire and
attachments came with equal eagerness for darshan.
115. The sanyasis, who chanted the Lord’s Name, who practised
penances, who took vows, the pilgrims from holy places, the
musicians, the dancers came to Shirdi for darshan with their
families.
116. The harijans also arrived in Sree Sai’s durbar to pay
obeisance, with the belief that he is the only mother and
father who would help in ending the cycle of births and
deaths.
117. They came too, who wear the ‘lingam’ round their necks and
smear ashes upon their foreheads and accept only uncooked
grain and alms to see this festive progression.
118. The cunning jugglers came. The Gondhalis lovingly created
confusion, and begged for alms in the name of Goddess
Bhavani, with great love, from Baba.
119. The blind, the lame and the deaf, the jogis, the followers
of Guru Nanak, the Bhats, the torch-bearers all came
running with affection for Sai Samartha.
120. The Dugdugas3, the Sarodes4, the lame and Kolhatinis5 also
came. Now, in good time this Vanjari had also arrived.
121. Blessed was Sai’s form, moulded out of detachment. He was
desireless, free of attachments, selfless and full of
incomparable love for the devotees.
122. Enough. Now let us pick up again the thread of the main
story. The listeners should pay attention.
123. Baba never fasted nor permitted others to remain hungry. The
mind of a person observing a fast is never at ease, then how
can he attain his Parmartha?
124. ‘God cannot be attained on an empty stomach. First, the Soul
has to be appeased (by satisfying the physical hunger).’ I
will narrate one more story pertinent to this advice, for
the benefit of the listeners.
125. When at noon, the bowels are churned with hunger, the
importance and truth of the saying that ‘food is Brahman’ is
realised.
126. It is a very difficult situation indeed, when some food is
not put into the mouth. All the sensory organs become weak
and are unable to function properly.
127. If there is no moisture of food in the stomach, with what
eyes should we see God, with what tongue should we describe
His greatness and with what ears should we listen to it?
128. In short, when all the sense organs are strong and sound,
then only it is possible to practise devotion. If one feels
weak by starving, then one is unable to make progress
towards the highest goal of life.
129. Consumption of too much food is not beneficial. Moderation
is really wholesome. Extreme fasting is dangerous. It leads
to affliction always.
130. Once, a lady came to Shirdi for Sai’s darshan with a letter
to Shri Kelkar, with great enthusiasm.
131. The lady had resolved to sit at Maharaj’s feet and observe a
three days’ fast. But her resolve came to naught.
132. Baba, in accordance with his precepts, believed that when
thinking about the highest goal in life, one should have
some food alongside.
133. One who desires to realise God must eat a little, to begin
with; for unless the being is content, how would God be
realised?
134. It is impossible to realise God when one is starving. Sai
did not approve of such austerities which burden one.
135. Maharaj, who knew intuitively, on the previous day, had
mentioned it to Dada Kelkar earlier.
136.“Now during these Holi holidays, will my children go without
food? How can I allow it? Then why should I be here?”
137. The day following this utterance of Sai, this lady arrived
in Shirdi.
138. The lady’s surname was Gokhale. As she had earlier resolved,
she left her luggage at Dada’s and gave him the letter.
139. Kashibai Kanitkar, being related, had written a letter to
Dada, requesting him to make arrangements for Sai Baba’s
darshan, for her.
140. As soon as she arrived at Shirdi, she went for Baba’s
darshan. Afterwards, she sat near him for a while, when she
was advised by Baba.
141. Sainath was aware of the innermost thoughts of everyone for
nothing on this earth was hidden from him.
142.“Food and the one who eats it are the embodiments of Vishnu.
Fasting, austerities, unsullied food, going without any food
or water – why indulge in this?
143. What is the need for us to practice fasting and
austerities?” Baba said this on his own, to her.
144.“Go to that Dada Bhat’s6 house, make ‘puran polis’ happily.
Feed them to his children and eat also to your heart’s
content”.
145. It was a happy coincidence that the lady had arrived at the
time of the Holi festival. Dada’s wife, at that time, was in
her menses and therefore, could not do the cooking herself.
146. The intense desire to observe fast disappeared, as she had
to cook herself! Then, she very lovingly obeyed Baba’s
orders.
147. Making obeisance at Baba’s feet, she went to Dada’s house,
made ‘puranpolis’, served everyone and ate herself.
148. What a beautiful story and how profound its meaning. If one
places faith, in this manner, in the Guru’s words, then
there would be no delay in upliftment.
149. Yet another story – one narrated by Sai Samartha to his
devotees, of which he was reminded. Please listen carefully.
150. One who is desirous of spiritual progress needs to work hard
and constantly study. One should be bold and courageous.
151. One should always savour the nectar of the true stories,
like the washings of the saint’s feet, for one’s welfare.
Being humble at a saint’s feet gives internal purity.
152.“Once, when I was young, and wishing to get a job to sustain
me, I stinted on my own needs and set out.
153. I walked on and on and arrived at Beedgaon, where I rested.
The Fakir (God) had other plans for me. I was happy.
154. There, I found zari (embroidery) work. I also worked
tirelessly and my efforts were rewarded. Behold the Fakir’s
power!
155. Those who were employed before me were extremely clever and
skilled. All four of us worked there and our wages were
fixed on the quantum of work done.
156. One had done work worth Rs. 50/-, the second had done Rs.
100/-worth; the third had done Rs.150/-worth; and mine was
twice more than all of them put together.
157. The owner was very pleased with my work and skill. He
praised me to many and loved me a lot.
158. He gave me a full dress, a turban for the head and a
magnificent robe7 for the body. But I kept it tied up,
unused.
159. Who can give enough to another person? However much is
given, it is always inadequate. But when my Sarkar (God)
begins it lasts till the end of time.
160. The only true giver is my Sarkar. Can any else be compared
with Him? How can the finite be the ornament of the
infinite?
161. My Sarkar says ‘take, take’; but everybody comes to me and
says ‘give, give’. Nobody attends carefully to the meaning
of what I say. No one takes cognisance.
162. My Sarkar’s treasury is overflowing. No one comes to fetch
cart loads away. When I say ‘dig’ no one does so. No one
wants to make efforts.
163. I say ‘dig up this wealth and plunder cart loads of it. The
blessed son of a true mother should fill his store with this
wealth’.
164. What will be the fate of a living being? Dust (body) will
turn to dust, and air (breath) will merge with air. This
time will not come again.
165. Enough. The skill of my Fakir, the leela of my Bhagvan, the
aptitude of my Sarkar is quite unique.
166. I too go somewhere and sit somewhere. But this ‘Jeeva’ is
confused and confounded by ‘Maya’. It suffers from the
snares of Maya.
167. Maya is very merciless. It has driven me to desperation. I
remain worried about my people day and night.
168. ‘He will reap, what he sows’. The one who always remembers
these words of mine will get invaluable happiness”.
169. Hemad surrenders to Sai. Unparalled is the narration of this
story. When Sai does the work himself, my egotism is
demolished.
170. Sai himself narrates this story. He is the reader and the
listener. He is the writer and the one who gets it written.
It is he who makes it comprehensible.
171. Sai himself is the actor in this story, it is he who is the
sweetness in the story, it is he who is the listener and the
narrator and it is he who enjoys its bliss.
172. Then, the privilege and pleasure of listening to this story,
can it not help in attaining spirituality? Those devotees
are fortunate who appreciate and enjoy it.
173. Now in essence the next chapter deals with the incomparable
greatness of Sai’s UDI. Virtuous listeners I earnestly
supplicate you to listen with respect.
174. Hemad says with great humility that Sai Samartha graced me
and made me narrate his biography, where the stories are
most interesting.
May there be well-being! This is the end of the thirty-second
chapter of the Sree Sai Samartha Satcharita, written by the
devotee Hemadpant, impelled by the Saints and virtuous people,
called the “Narration of the Guru’s Greatness”.
This is offered to Sree Sadguru Sainath.
May there be auspiciousness!
Notes :
1.
A trader who carried salt and grains etc. on the back of a bullock
and who knows the paths in the forest; and belongs to the Laman
caste.
2.
This story should not be taken literally. It is allegorical.
3.
Those who imitate the sound of a rickety, shaking article.
4.
Those who play the seven-stringed instrument and constantly
practice the prediction of good fortune to the lower caste.
5.
The rope dancers.
6.
Dada Kelkar.
7.
Such an outfit was presented as an approbation of conduct and was
a great honour.
Gururaya left me suspended over the well in such a way that my hands did
not touch the water and neither could the water enter my mouth. (Ch.32,
ovi 70)
Gururaya tied the other end of the rope to a tree which was on the side
of the well and went away confidently. No one knew where. (Ch.32, ovi
71)
He returned after four or five hours and took me out quickly. He asked
me if I was fine. (Ch.32, ovi 72)
Then I replied to him: ‘I was in supreme bliss. The joy I experienced
is beyond my poor powers to describe’. (Ch.32, ovi 73)
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